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Saints Everlafhng Reft: 

O R, A v 


Of th^t^trecTStateof the Saints 

in tfieir enjoyment of God in Glory. 

Wherein is fliewed its Excellency and Certainty j 

the Mifery of chofe chat lofc it $ the way to Attain it, 

and Aiturance of it : and how to live in the continual 

delightfull Foretafts of It, by the help of Meditation. 

. Written for theAuthors own ufe^n the 

time of his languifhing,. when God took him ofT 

from all Publtke Imployment ; and afterwards 

Preached in his weekly Ledure. 

By Richard Baxter, Teacher of the Church of 
Kedcminfter in Worceflcrjhire. 

The fourth Edition. 

My flefh and my heart failetb > but God is the (ireagtb of mj heart % and my portion for ei*r 9 

Vizi. 71- &• 
if in this life onely we bxve hope in Cbrifl, we are ofaU men mo(l mifcrable. i Cor. i j, 1 9. 
Set your affc&ions on things above, and not on things on the Earth. For ye are dead, and 
your life is hid with Chnfl m God. ,Pben Chrifl, whtis ouyhfc, Jball appear, th:n jti.ill yc 

alfo appear with him in glory. Col. 2 . z, $ ,4. 
Bccaufe 1 live : yejball live alfo. John 14.19 

London > Printed for Thomxi Vncierhill, and Francis Tyton, and are to 
be fold at the Blue- Anchor and Bible in Tauls Church-yard near th c.le 
North- door, and at the three Daggers in Flectftreet 3 near th 
Inner- Temple gate, 1 6 f 3. 


••<S » i * 

To my dearly beloved Friends, the 
Inhabitants of the Burrough and Forrcign 

O F 


Both Magiftrates and People. 

My dear Friends, 

F either I or my labors have any thing of pub- 
like ftfe or Worthy it is Wholly ( though not 
onely ) yours. And I am convinced by Pro- 
vidence, That it is the WiU of Go Mt Jhould 
be fo. This I clearly difcerned in my fir ft 
coming toyou, in my former abode with you, 
and in the time of my forced abj i nee from you. 
When 1 Was feparated by the miferies of the 
late unhappy war , l£urftnot fix in any other Congregation, but 
lived in a military unpleafing'ftate, left I Jhould foreftal my return 
to you , for whom I took^ my felf referved. The offers of greater 
worldly accommodations , with five times the means which I receive 
With you, ve at no temptation to me, once to que ft ion whether I Jhould 
leave you : Tour free invitation of my return, your obedience to my 
Djtrine, the ftrong affelUon Which I have yet towards you above all 
people, and the general hearty return of Love, which I find from 
you, do all perfwade me s that I was fent into this world efpeciaUy for 
thefervice of your fouls ; And that even when I am ' .d, I might 

A 2 S let 

Tnc Dedication of the whole. 

yet be a help to your falvation ; the Lord hath forced me quite be fide 
my oWn resolution, to Write this Treatife, and leave it in your hands. 
I It Wat far from my thoughts ever to have become thus pnblike, and 
burdened the world With any writings of mine : Therefore have 1 
oftrefifted the requefts of my reverend Brethren .andfome Superiors 
who might elfe have commanded much more at my hands. But fee 
hoWCjod over r ruleth and croffeth our refolutions. 

Being in my quarters far from home, caft into ex tr earn Unguifh 
ing ( by thefudden loft of about a Gallon of blood, after many years 
foregoing tyeaknefs) and having no acquaintance about me, nor any 
Books y but my Bible r and living in continual expectation of death, J 
bent my thoughts on my Sverlafiing Reft : And^becaufe my memory 
through extream weaknefs was imperfetl, 2 toohjnypen^ and began 
to draw up my own funeral Sermon^ or fome helps for my own Me- 
Citations of Heaven, tofWeeten both the reft of my life , and my 
death. In this condition, God was pleafed to continue me about five 
moneths from home ,Wh ere being able- for nothing elfe, I went on with 
this worl^, which fa lengthened to this, which here you fee. It is no 
wonder therefore, if J be too abrupt in the beginning, feeing I then 
intended but the length of a Sermon or two : LMuch lefsmay you 
Wonder^ if the whole be very imperfetl, feeing it was written as it 
Were, with one foot in the grave, by a man that Was betwixt living 
and dead, that wanted fir ength of nature to quicken Invention or 
AjfeHion, and had no Booh^but his Bible, while the chief part Was 
fmfhed ; nor had any minde of humane ornaments, if he had been 
furnifhed. But^ O howfWeet is this Providence now to my review \ 
which fo happily forced me to that work^ of Meditation, Which J had 
formerly found fo profitable to my foul \ and Jhe wed me more mercy in 
depriving me of other helps , then I Was aWare of! and hath caufed 
my thoughts to feed on this Heavenly Subject, which hath more 
benefited me, then all the ftudies of my life. 

And noW,dearFriends,[uch otitis^] here of er it you; and upon 
the! bended knees of my foul \ I offer up my thanks to the merciful God 
Who bath fetched up, both me and it, as from the grave, for your fer- 
vice : Who* reverfed the fentence ofprefent death, which by the ableft 
1>hyfitians waspaft upon 'melwho interrupted my fublikj laborer a 
time,t\>at he might force me to do you a more laflingjervice,whsch elft 
1 had never been li\eto have attempted! That God do 1 heartily blefs 
andmagnifiejtobe hathrefcuedmefrom the many dangers offouryeers 


The Dedication 6f the whole. 

War, and after fo muny tedious nights and dales, and fa many doleful 
fights and tidings, hath returned me, and many of your f elves, andre- 
prived Hi till now toferve him in peace ! And though men be ungrate- 
full, and my bodie ruined beyond ho^e of recoveries et he hath made up » ^ 
all in the comforts I h.tve in you . To the God ofmercie, do I here offgr wou jj know 
my mofl hearty th*nkj ,and pay the vows of acknowledgement which I »y cafe, may 
oft made in my diftrefs>who hath not rejetled my praters, which in my j"" one e almoft 
dolor I put up, * but hath bj a wonder delivered me in the midfl of my ^ c " in &' 
duties ; and hath Jupported me this fourteen years in a languijhing \ de G Y atia& 
ft ate, Wherein 1 have fear ee had awaking hour free from pain ; Who Liber. Arblt. 
hath above tWenty feveral times delivered me, when J was near to i-\.ao. but 
death. And though he hath made mefpendmy days in groans and tears, ' !* Ith thls / l *l 
and in a conftant expectation of my change, yet hath he not Wholly dif- waTdcWercd 
abledmeto his fet vice; and hereby hath more effectually fubdued my ! once, and I 
pride, and made this world contemptible to me, and forced my dull many and 
heart to more importunate recjuefts, and occajioned more rare dif- j m * n ]' ^mes. 
cover its of his mercy f hen ever I could have expelled in a profperom \ G °Jj } ** . 
(late . For ever bleffed be the Lordjhat hath not onely honoured me to ! pleafed with 
be a LMinifter of hi* Gofpeljbut hath alfofet me over a people fo WiH- fc ndeavors for 
wg to obey, and given me thatfuccefs of my labours, which he hath Pacification 
denied to manymore able and fait hfuli\\; Who hath kept you in the zea- ?" d , UDIty ; ,. 

if 7 Jt- r i r r i r >r i Vldec.7.%.6. 

lorn p rathe e oj gedlinefs,whenjo many grow negligent, or defptfe the - in ^atth. 

Ordinances of Cjod ; Who hath kept you ftable in his Truth, and faved \ Nam cum 

youfromthefpiritof Cjiddinefs, Levity, and Apofiacy of this age: gaudere in hoc 

who hath preserved you fromthofefcandals whereby others have fo omes fra^ 

hainoufly Wounded their profeffion-, and hath given y ou tofe e the mif- ^ f^l^udio 

chief of Separation and Diwfions^ and made you eminent for Vnity camm'uni major 

and Teace, when almoft all the Land is in a fame of contention, and fo eft Epifcopi 

many t that We thought godly, are buftly demolift/ing the Church, and P^tio. Ecclc \ 

ftriving in a zealous ignorance againft the Lord, 'Be loved ^though few p^Jln^y^ 

eft Quantum 
dolcmus ex iUli quo?tempe(las inimica proflravit : tantum Utamur ex Vi-birfuos Diaboluifuperare 
non potuit. Hortamur tamen per cemmunem fidem, per pctloris noflri vcram circa vos & jimpliccm 
cbaritatem,nt adverf avium prima bac congreffione viriftis , gloriam yeflram forti & per ftvci anti 
virtute teneatU . Adhuc in feculo fumus , adbuc ih^acie conflituti, de vitansflra quotidiedimi- 
camus i Danda opera e(i, ht poft hxc initia, adincrementa quof, veniatur,& confummetur invobis 
quod jam rudimmtu falisibus efjc ccepijiis. Tarumadipifciatiquidpotuijfe J Plus c^ quod adept us 
es pafje fervare i Sicut& fides ipfa &nativitasfa(utarif, non accepta, fed cuffodita vivificat. 
Nccflatim Confecutio, fed confummaiio bommern Deofcrvat. ut Joh. 5.-14. Cyprian. Epift.7, ad 
Ro&at.&cpa£e(;»ifcOi^. . 

A I -of 

* Mate dutem 
Vivitur, fi de 
Deo uon bene 
Credit ur.Au' Civit. 
lib. J 

The Dedication of the whole. 

of you are rich, or great in the world, jet for this riches of mercy to- 
wards youjmufi fay X* a ™ my Ql° r yjn] Crowned my JoyxAndfor ' 
all the fe rare favors to my felf andyou,as 1 have, oft promifed to pub- 
lifh the praifes of our Lord, fo do I here fet up this (lone of remem- 
brance andwrite upon ir y Glory to God in the higheft : Hitherto 
hath the Lord helped us ; My flcdi and my heart failed, but God 
is t-he ftrength of my heart, and my portion for ever. 

But have allthefe "Deliverances brought its to our Reft ? No • 
We are as far yet from it as we are from Heaven. Tort are yet under 
oppreffion and troubles , and I am yet under confuming ficlenefs : 
iAnd feeling that I am Uk* to be among you but a little while, and 
that my pained bodie is hafining to the duft : I /hall here leave you my 
befl advice for your immortal fouls 9 and bequeath you this counfeias 
the legacie of a dying man, that you may here read it, andpratlife it, j 
"when I am taken from you : And I befeech you receive it a* from \ 
one that you k*oVp doth mfeignedlie loveyou % and that regardeth no 
honors or hafpinefs in this world, in comparifon of the welfare and 
falvation of your fouls : yea, receive it from me, as if I offered it 
you upon my knees, be fetching you for your fouls fake, that you "would 
notrejeSlit, and befeechingthe Lord to blefs it to you ; yea. as one 
that hath received author itie from Chriftto command you, I charge 
you in his name, as ever you will anfwer it, "when we (hallineet at 
judgement, and as you would not have me there be a witnefs againfl 
you, nor all my labors be charged againfl you to your condemnation 
and the Lord fefusyour fudge tofentenceyou as rebellious, that you 
faithfullte and confiantlie praclife thefe ten Direllions. 

I. Labor to be men ef Knowledge and found underfiandings. A 
found judgement is a mo ft precious mercie, and much conduceth to the 
foundnefs of heart and life. * A "weakjudgement is e aft lie corrupted ; 
and if it be once corrupt, the will and conv erf ation will quickfte follow. 
Tour underfiandings are the inlet or entrance to the whole foul ; and 
if you be weak, there, your fouls are like a Garifon that hath open or \ 
it-guarded Gates ; and if the enemie be once let in there, the whole ' 
City wiE quicklie be his oVfn. Ignorance is virtuallie everie error . : ' 
therefore let the 'Bible be much in your hands and heart si Remember 
what I taught you on Deut.6 6,7. Read much the writings of our 
old folid divines ; fuch as Perkins, Bolton, Dod, Sibbs, efpeciallle 
\D080r Prefton ; Tou may read an able Divine, when you cannot 


The Dedication of the whole. 

hear one ; efpecially >be fur e you learn Well the Principles of Religion 
Begin With the Affemblies lejfer Catechifm^nd then learn the great- 
er ; and next Alafter Bills, with the expojition ; and then T)oRor 
Ames his AJarrow of Divinity (noWEnglifbed) or Uftiers. If you 
fee men fall en Controverted before thej under ft and thefe , never 
wonder if thej are drowned in errors. 1 knot? jour poverty and 
labors will not give you leave to readfo much as others may do ; but 
jtt a billing mind will find fome time, if it be When they jhould 
fleep, and ejpecially it willfpend the Lords day wholly in thefe things. 
be not ignorant of God in the midft offuch light ! as if the matters 
ofyourfahation were left Worth your fludy, then your trading in the 

2. Bo the utmoft you can to get a faithful Minifter, when lam 
takjnfrom you ; and be fur e you acknowledge him your Teacher, 
Overfeer and Ruler, I Thef.5.l2,i$. A&s 20.28. Heb. 13.7,17. 
and learn of him, obey him, andfubmit to his doHrine ( except he 
teach you any fingular points , and then take the advice of other 
Minifiers in trying it. ) ExpeEl not that he Jhould humor you, and 
pleafc your fancies , and fay y and do as you would have him ; that is 
meer Independency, for the people to rule themf elves and their Rul rs. 
If he be unable to Teach and Guide you, do not chufe him at fir ft \ 
if he be able, be ruled by him, even in things that to you are doubtful, 
except it be clear that he would turn you from the truth : if you 
know more then 1 he, become poeachers your f elves : if you do not, 
then quarrel not whenyoufhould learn ; efpecially fubmit to his pri- 
vate over fight , as well as publike Teaching, It is but the leafl part 
of a Minifiers work^which is done in the Pulpit : Paul taught them 
alfo from houfe to houfe , day and night with tears . Ae5U 20. 20 
31. Togo daily from one houfe to another, and fee hoW you liv\, and 
examine how you proEuand direEi you in the duties of your families, 
and in your preparattoWfor death, ts the great Work. Had not Weal^- 
nefs confined me, and publike labors forbidden me % I Jhould judge my 
fe If hainoujly guilty innegletling this. '• In the primitive times, 
u everie Church offo many fouls as this ParifbMA many Minifiers , 
" whereof the ableflfpeakers did preach moft in publike, and the reft 
" did the more of the lefs publike Work! which fome mi/take for meer 
lt Ruling Elders*) But noW S a cr Hedge and Qovetoufnefs will fear ce 

bettereth it, belongeth to the Presbyters ', and that which fervetb,to the Deacons. (Here is no 
mention of a»y other office.,) Stfomat.lib.j.ln.tlo. 


* Clemens 
Alex and. (\kh i 
In ail Bodies 
there are two 
ranks; thofe 
that better 
them by fupe- 
riority ( and 
governing ) 
and thofe that 
ferve-. As la 
rents and 
giftrates and 
Subjeds, &c. 
And fo in the 
Church, that 
part which 

The Dedication of the whole, 


leave maintenance for one in a Chut ch' y which U it that hath brought 

vt4 to a loft in the nature of Government 

g. Let all your Knowledge turn into AffeElion and PraElict^ketP 
open the parage between your heads, and jour hearts^ that every 
| Truth may go to the quick. Spare not for ante pams in wording out 
\yourfalvation : Take heed of loitering, when your fouls lie at the 
ftake , Favor not your f elves in anie float hfuU difiemper i Lazinefs 
is the damnation ofmofi that perifh among us. God forbid you fbould 
be of the mad opinion of the World ,that like notferving Godfo much % 
nor making fo much ado to befaved : All thefe men willjhortly be of 
another minde. Live now as you would wtfh you had done at death 
and judgement. Let no fcorm di[keartcnyou> nor differences of opinion 
be an offence to you : God, and Scripture, and Heaven, and the Way 
thither •> are fill the fame. It Will do you no good to be of the right 
Religion, if you be not zealous in the exercife of the Duties of that 
Religion. Read oft the fifth andfixt Chapters of the third part of this 

4. Be fur e you make confeience of the great Duties that you are 
to perform in your families. Teach your Children And Servants the 
knowledge and fear of Cjod : do it early and latt, infeafon and out of 
feafon. Tray with them daily and fervently ; remember Daniels 

example, Dan.6. and the command iThef.J. 17. Read the Scrip- 
ture, and good Books to them ; refirain them from Jin . kffp riot a 
fervant that will not learn \and be ruled. Neighbours A charge you as 
you Willjhortly anfwer the contrary before the Lord your Judge, That 
there be never afamilie amongyou that fhall negletl thefe greatDu- 
ties. If you cannot do What you fhould yet do What you can : efpeci- 
ally , fee that the Lords day be wholly [pent in thefe exercifes. To 
fpendit in idlenefs, orfports, is to confecrate it toyourflefb, and not 
to Gody and far Worfe then to fpend it in jour Trades, 

5. Beware of extreams in the contr over appoints of Religion. 
When you avoid one Error, take heed you run not into another speci- 
ally if you be in heat of difputation orpaffion. As I have JheWedjou, 
1 thinkjthe true mean in theDotlrine offufiification and Redemption, 

ft I had intended to have writ a peculiar Treatife with three Columns, 
JheWing both extreams ^and the truth in the middle \ through the body 
of Divinity ; but God takes me off. BfpeciaHy beware of the Error 
of theft times : Antinomianifm comes from grofs ignorance^ and 
leads t<> grofs wickednes\Socinians arefcarceChrifiians^Armmianifm 


The Dedication of the whole. 

is quite above your reach^and therefore not fit for jour ftudy inmoft 
points. The middle Way which Camero, Ludov. Crocius, Martinus, 
Amiraldus,Davenanc, Kith all the Divines of Briecain and Brem 
in the Synod of Dot: ygojthinkjs veer eft the Truth of any that I kftoV? 
tW>0 have wrote on thofe points of Redemption and univerfal Grace. 
And for the points of Predeflination % and the nature of the Divine In- 
flux on the Will in the worthing of Grace, which are mo ft hotly agita-. 
ted^and where the heart of the controverftefeems to lie y I thinl^I had 
never yet the happinefj to read, or fpea\ with, the man that himfelf 
under ft ood them ; And thofe leaflet hat are ufuaHy moft confident. As 
for fep oration y the mifchief of it lies not in the bare Error of judg- 
ment 5 but intheunchriftian , andChurch-diffolving Divifion and 
Alienation Vchich thence followeth ; contrary to that Humility and 
Love Which U the viftble (fhar after of Chriftians^andto that Onenefs 
Which isftill in Scripture after ibed to the Viftble Church. Alas , that 
'Pride andlgnorance fhould havefuch potyer among TSelievers, that 
men cannot be of fever u I Judgements in leffer points, but they muft 
needs be aifo off ever al Churche* I god WiH make us value 'Peace and 
Vnion a little more, before we fhall tafte of the T> erf 'eft Ever la fling 
Peace and Vnion I Tea before We [hall fee the BUfftng of Vnion in 
the Church* Wounding is a Dividing ; Healing is a Re-uniting. 
A Building is of many ft ones or pieces orderly conjoyned; C4 
Church is an aggregation of Individuals • An Affociation of Belie- 
vers* What then is it todemolifh, but tofeparate and disjojn ? And\ fident ordain 
what U it to diffolve Churches, but to break their Affociation ? to re- ed by o:h:rs of 

duce them to Individuals 1 1§ cut them into fhreds ? * As for the Dif- r „ he fame ° f ' r 

; J r ' fice &chofen 

ferences or accepted by 
the people. So 
that then there was no BiiTiop oyer many Churches, but only the prefident to many Minilkrs in 
one Churchinor did :hey once claim a power over the officers of another Church. Nor was there 
foch a thing as a Presbyter that was no Church-Governor , but meerly a Teacher. Nor fu:h a 
thing ({ think) as a Presbyter that had no Authority to Teach. Nor fuch a thing as a Church 
Ruled by the Vote of the PeoplejS-^ inter College puis & concordia vinculo (there's the chief 
ufe of Synods) qHtdim propria qua apndfe (emcl(itnt ujurpata (qui dam) rctincnt. £hta inre, not vim cuiquam facimuA^aut legem damm^cum bibeat in Ealefi* admitufiratione voluntatis fu* 
arbitrium liber urn iinufquipfe ?rapofi.UA i rationem atlas fui Domino fedditurus* This was written 
to the 1'Hfoopof Kome ( an undoubted Tcftimony againft hisufurped Power ) by bleflVd Cy- 
p-riatiEpiftjz.pagc (Edit.Goulartii) 217. by the confent of a 5yn«d. Yeainthe ordination 
of their Church Guide?, (though the People cannot call them alone, without, the Ele&ionanu 
Ordination of other Church Guides, who are fitted to judge of their abilities) yet a e the Peo- 
ple alfo to judge of their iives.and no officer ordinarily to be put on them without their Confent, 
if the fame Cyprian with a whole Synod were not miftaken. Epifi.6%. Vlcbs ipfamaxime babctpo- 

B • tcflatcm 

Cyprians time 
every particu- 
Church was 
Guided and 
Ruled by a 
Soceity of 
having ail Au- 
thority to 
Teach, the 
chief of whom 
was chofen 
conftant Mo- 
derator and 
Prefident, and 
called the Bi- 
Ihopj ("and 
under thefe 
were the Dea- 
cons j ) and 
both Presby- 
ters and Pre- 

The Dedication o^c whole. 

| Ofvhkhl 
may fay as fa- 
mous C 

Etfinon fpw- 
debam fore ut 

OmniblM ClYil- 



tusfum 'acquis 

piorttm eo of- 


guafi is call" 

fan udverfarl 

or urn juvjtret, 

r^jm nulliu 

inde qtticqum 

potuit exculpe- 

rc quod caufte 

quam agebam 

obeffet, & it fie 

inflitutin f/?, 

fit ubij.j fc?t~ 

tent'um pdver- 

[mi non modo 

pet (it fed fcriat 

etiam & jitgu- 


2UW Varum ap*> 
\tum &co/!cin 

j mm judicet, ego quidcm ce-rte id ncf : indignor 3 neJL. doleo, ui qui fciam probe quam fit ttquum & ra- 
tion consent a?ic urn ut fmt in hoc genere libera bominum judicia.Ta?rtu y n idpeto {quod a. bonis viris 

impetyaturum me facile confido^ne hie obtuxt pmejud:ciis } ncu mequti nifi admomtum & vi veritatis 

via;y;nvj:}ccdentem tamcu>exijtiwet damnandum.Vlinam me fa vobis p ur gar im. Quod fi cuivefirum 

nuns adbuc bd'ct fcrupului t mibi rcmfecerit& pergratam & apprime utilcm, (ir/jecum votet apcrte 

agere^mhi^j vcl agnofcevdi error em ei vel taenia atcfciUufirond* veritatis co?ia>n facere, prolate ya- 

tioni'u.". a te(hmo?iiis S. Scripture quibus vcl cederCi ft contyamefaciunt, vel fi minus t rcfpmdere 

que am Cimero In Epil}.Refponf.adTheoi,LeiJenf.0p£r«>» fo.p 7 lo.vel uthwzp&m.Sicut Leelo-> 

rem meum nolo mibi c(fe deditumjta corrector cm nolo fibi.lUe me non amet amplm quam Catholxam 

fidem'yifle fe non a ret ampliiu quam Catbolieam vcritatcm.S'Citt illi dico Noli me is Uteris quafifcrip- 
canonici* infervhe } Scd in ilhs & quod non credebus, cum invencru incuncla-iter crcdeyn iflis 

cutem i quod cer turn non babebdf, ni[i cerium intcl/ewis, noli fL miter yctinere ; it a iUi dice ; Noli 

I mcx liter a* ex tua opinione vclcontcnuonejcdcx Divina letltone vclinconcuffa rationecorrigere. Si 

J fluid in cis vm comprekenderis, exiftendo non cfl meum y at intcUigcndo & amando &tuumjit & 

. Si quid autem falficonviccris, errando fucrit ?neum \ Scd jam ' cavendo ncc tuum ft 

J nccmenm. Auguft.P^avTf.lib. $.de Trinlr. This is all I defire of the Readers of my writings : 

Hie crga me omnes ob/c< v ire vcllem quod ergo, te ipfc jervavi : ut quicqnid improbandum putant in 
tis mcts, ncc claudant fubdolo peClore j ncc ih» reprebendant apuda r ms ut taceant apud me. 
j Aguft TiEpift ad blicvony m.iKtcr opera Hkton.Tb.J. (Edit. Amerbach ) 164. 


hope will fc ape through thefe : Tet leaft yottr temptation fbould grow 
ftrangerjet we warn jouff hat though of your o^n [elves men fhoulA 
arife fp taking perverfe things +0 draft difciples after them, A^h 20. 
50. yea j hough an Angel from Heaven fbould drtCto you iodivifiens, 
fee that you follow him not. If there be erroneous pratlifes in the 
Church, keep your j elves innocent With moderation and peace \ Do 
your beft to reform them : an h rather remove jour dwellings, if you 
cannot live innocently y then rend the Church It muft be nofmall 
Error thAt mufl force a Separation. Juftin a holy learned Martyr 
( In Dialog.cum Tryphone ) (who was convert edftith'm thirty one 
yeers of Johns death, and wrote hisfirfi Apology Within fifty one , 
and therefore it is like f aw Johns days, ) profeffeth , That if a ?eVe 
fhould keep the Ceremonial Law [fo he did not perftoade the Cj 'entiles 
to it asneceffary ) yet if he acknowledge Chrifi y hejudgeththathe 
may befaved, and he would embrace him, anh have communion with 
him as a brother °. AndViuXVoouldhave him received that uWeak 
in the faith j ( and not unchurch whole "Tar'fhes ofthofe that we know 
not, nor were ever brought to a jufi trial ) Tou know I never con- 
formed to the ufe of My flical Symbolical Rites my felf^ ( but enely 
to the determination of Circumflantials neceffary in genere, ) and 
yet I ever loveb a godly peaceable Conformift, better then a turbulent 
?{on-Conformift. I yet differ from many in fever al Doctrines of 
greater moment then Baptifm^ &c. ( || As my Aphorifras of Juftifi- 

The Dedication of the whole. 

caciony7;f^, Which I wrote to cut the unobferved Smews oftsfnti- 
nomianifm, and open the true Scripture Mean in that point, and 
Which I am more confirmed in the truth of now, then ever, by tht 
Weaknefs of all that I can jet hear againft it ; ) and jet if I fhould 
^ealoufly prefs my judgement on others, and fcek. to make a party for 
it , ani difturb the Teace oj the Church , and feparate from mj 
Brethren, I Jhouldfear left I pjould prove a firebrand in Hell, for be- 
ing a firebrand in the Church ; And for all the inter eft I have in your 
Judgements and A ffetlions, I here charge you, That if God fhould give 
me up to any facltottt (fhurch-r ending courfe (againft which I daily 
pray ) that you forfake me, andfoHow me not aftep. 

And for Teace with one another, follow it With all your might : 
If it bepoffible, as mpch as in you lieth, live peaceably With all men, 
Rom. I 2, 1 8. ( mark, this. ) When you feel any fpark* ofdifcontent in 
yourbreaft, tafy them as kjndlcd by the Devil from Hell, and take 
heed you cheriftj them not. If the flames begin to breaks forth in 
Cenforioufnefs, Reproaches, andhardfpeeches of others, beasfpeedy 
and bufee in quenching it , as if it wtre fire in the Thatch of your 
houfes : For why fhouldyour houfes be dearer to yon then the Church, 
which is the houfe ofCjod ? or then jour fouls, which are the Temples 
of the Holy Cjhofl ? If any heart-burnings arife, do not keep ftrange , 
knt go together, and lovingly debate it, or pray together, that God 
Would reconcile you ; or refer the matter to jour 'JMiniflerjr others ; 
and let not the Sun go down on your wrath. Hath God fpokj more 
agamft any fin then unpeaceablenefs } If ye forgive not men their 
trefpaffes , neither will your heavenly Father forgive you (which 
made LudovicusCrocius fay, That this is the meafure andeffential 
property of the leaft degree of true Faith, Symag. lb. 4 C3p. 16 ) 
If you love not each other, you are no Difclples of Chrift ; nay , .if 
you love not your enemies, and blefs not them 1h.1t curfe you,<znd pray 
not for them that hurt and perfecute you, you are no Children of Gad. 
The wifdom from above, isfirftpure, then peaceable, gently 
eafie to be increaced^c. Jim. 3. 17 O remember that piercing ex- 
ample of fhrift, who WafhcdhisDifciples feet, to teach iu,that wemuft 
/loop as low to one another. Sure God doth not jeft with you in allihefe 
plain Scriptures. I charge you in the Name of Chrift, if you cannot 
have pe ice otherwife,Thjityou fuffcr wrongs and reproaches, yon 
go fhould beg it of you, yea,that you beg it 
on your knees of t he-poor eft beggar gather then lofe it. And remem- 
ber Rom. 16. 17,1 8. B 3 7 Abovi 

The Dedication of the whole, 

A hove all, be fure yen get down the pride of your hearts. For- 
get not all the Sermons /preached to you againfi thujin. No Jin more 
natural ' 9 more common^ or more deadly. A proud man is his own 
/do/; only from pride Cometh contention. There is no living in peace 
with a.prottd per [on ; Every difrefpetl will cafi them into a Feaver of 
difcontent. /f once you grow wife in your oVvn eyes, and love to be 
valued and preferred^ and love thofe befi that think, highlieft of you 
and havefecret heart*rifings againfi any that difregard y.ou , or have 
a lo\\> efteem of you ^ and cannot endure to be flighted, orfpoke evil of, 
never take your f elves for Chriftians, if this be your cafe. To be a 
true Chriftian without Humility, is a* hardai to be a man without a 
Soul. O poor England / How loVo art thou brought by the Pride of 
/gnor ant Zealots I Dear Friends ! /canforetelyou, without the 
gft of prophecy , That if any among you do faU from the Truth, 
markjwhich are the proudefl, that cannot endure to be contraditfed, 
and that vilifie others , and thofe will likely be they : And if ever 
you be broke in pieces , andruined % Pride will be the Caufe. 

8. Befure you keep the maftery over your fiefh andfenjes. Fe^o 
ever fall from God, but fiefh-pleafing is the caufe : Many think that 
by [fiefl>\ the Scripture means only our in-dwelling fin, When alas, it 
is this fenfitive appetite that it chargeth us to fubdue* Nothing in 
the world Aamnethfo many as fiejh-pleafing,while men general lye hufe 
it as their HappinefsinfteadofGoa. O remember who hathfaid t /f 
ye live after the fie jh ye fhall die; and 9 Make no provifionfor the fie fb 
to fatis fie its de fires •> Rom:8;5,<5,7.and 13,14. Think of this Ve hen 
you are tempted to drunkennefs and gluttony and luftfulnefs, and 
Vrcrldlinefs; and when you fain would have jour dwellings, and ft at es 
more delightfull. Ton little think What a fin it is, even to pleafe 
your fiejh further then it tends to help you in thefervice of god *. 

9. Makeconfcienceof the great duty of reproving, and exhorting 
thife aboutyou : Make not your fouls guilty of the oaths ignorance, 
and tsngodltnefs of ethers, by your filencf, tAdmonifh them lovingly 
and mode ft ly, but be fure you do it^and that ferioufl) . This i* the fir ft 


feriiet, qui corporifcrvitflui pro itto nimium timet, qui ad Mud omnia refert s jicgerere nos debe* 
mus % non tanqutm propter corpus vivere debeamusfed tanauammn pojfimus fine Qwpore. Hujus nos 
nimiHi amor timoribus inyuictiL) foUicitudinibus ouerat, contumeliis objicit. H<mcftum ei vile e(l, 
cui Co/pus riimls char urn c[i. jtgttuy ejus dilige?itijfima cura : ita tamen ut cum exlgit ratio, cum 
d'igmtas, cum fides, m^mdum m ignemfo. Seneca, Epift i4-p -?4J. Happy were many a Chri- 
#i3n if they had learned this lsflbn which an Infidel teacheth them. 


* Fatcor in* 
f/tam effe no- 
bis corporis no- 
(hi charits.tem\ 
Faceor nos ha* 
JHs gcrere tutc* 
Um\ Ncc ne. 
go indulge** 
dumiUi* fer- 
vlcsdum nego. 

The Dedication of the whole. 


ftepin DifcipHne. ExpeU. not that jour Minifler Jhould put any fro 
the Sacrament, Whomjou have not thus admonished once and again. 
Tunijfj not before due froccjs. 

10. Laftly, Be fure to maintain a con (I ant delight in Cjod, and 
aftrioufnefs and fpirituality in all his IVorilip. Thinkjt not enough 
to delight in Duties , if you delight not in God : Judge not of your 
duties by the bulk and number but by this facetnefs. Ton are never 
ftable Chrtftians till you reach this. Never forget allthofe Sermons 
I preached toy on on Plal 37.4. (jive not way to a cuftomary dulnefs 
in duty : Do every auty with all thy might : efpecially^ be not flight 
in fecret Prayer and UMedttation ; Lay not out the chief of your 
zsal upox externals ^ and opinions^ and the fmaHer things of Religion. 
Let moft of your daily wo>k. be upon your hearts : T$e ftill fufpitiou* 
of them : underft and their mortal wickednefs ^and deceitfulnefs ^ and 
tr.ptft them not too far. P rati if e that great duty of daily watching ; 
pray earnefilj $ That you be not ted into temptation. Fear the begin- 
in as and appearances of fn. TeVcare left (fonfaence once lofe its 
tender -nefs. Make up every breach between God and your confeiences 
betime Learn ho^p to live the life of Faith , and keep frefh the 
fenfe of the love of Chrift , and of your continual need of his Blood, 
Spirit , and Interceffion \ And how much youare beholden and en- 
caved to him. Live in a conftant readinefs and expeclation of death ; 
and be fure to q^et acquainted With this Heavenly Conve v fatton y which 
this Book^is written to dircB ycu in : which I commend to your ufe y 
hoping you will be at thepa ; ns to read it y as for your fakes J have 
been toVcriteit ; And 1 fb.ill beg for you of the Lord^ wh ; le I live 
on th'.s Earth, That he Wilt perfftade your fouls to this blejfed Work. 
and that when death comes it may find youfo imployed , that 1 may 
fee your faces with joy at the Bar of Chrift ^and Vve may enter together 
into the Everlafting Reft. Amen. 

Tour moft affiHionatSy 
Kedermuifter, though unworthy Teacher^ . 

Jin. 15. 

Rich. Baxter* 

a 4 

To the Right Worfhipftill ■ 

Sir Thomas Ityis Baronet , with the 
Lady fane T^us his Wife. 

Right Worihipfull, 

His Fir ft Part of this Treat; fe was writ- 
ten under jour Roof \ and therefore 1 
prefent it not to you as a gift 5 but as 
your own : Not for your Protections but 
for your lnftruttion and Direction : 
( for i never perseived you poffe/fed 
with that evil (pirit which maketh men 
hear their Teachers at their Servants, tocenfure their Do- 
fir ine^ or be humored by them, rAther then to learn.) Nor 
do I intend this Bp file for the publishing of your Vermes : 
Tou knew to whofe judgement you (land or fall: It is a 
(mall thing to be judged by mans judgement : // you be 
fentenced as Righteous at tbcBarofChrift y and called by 
him the blefjed of his Father : it matters not much , 
by what name or tide you are hen called. All Saints art 
low in their own efteem , and therefore thirfl not to be 
highly cfleemed by others : He that knows what Pride 
hath dene in th eWorld y and is now doings and how 


The Dedication of the Firft Part. 

clofe that hainou4 fin dcth cleave to all our Natures \ 
will fcarce take him for a friend who will bring fervel to 
the fire, nor that breath for ami Gable , ' which will blow the 
coal. Yet he that took fo kindly a- womans box of OynU 
1 went , as to affix the Hiflory to his Go/pel, that vehcreever 
it was read, that good Work might be remembred , hath 
warranted me by his example, to annex the mention of your 
Favours to this Treatife, which have many times far ex- 
seeded in ~cofl that which Judas thought too good for 
his Lord. And common ingenuity commandeth me thank- 
fully to acknowledge , Thai when you heard I was fudden- 
ly caft into extream weaknefs , you fent into fever al 
Counties to feek me in my quarters, and mi/sing of me, fent 
again to fetch me to your houfe , where for many moneths 
1 found an Hofpital, a Phyfitian,a Nurfe, and real Friends, 
and {which is more then ail) daily and importunate 
Prayers for my recovery : and fince 1 went from ytu, your 
kindneffes fit 11 following me in abundance : Jnd all this for 
aman that was a fir anger to you, whom you had never feen 
before, but among Souldiers, to burden you: And for one that 
had no witty infwuations for the ex trading of your favors, 
nor impudency enough to return them in flatteries ; yea, 
who had fuchobftrucliom betwixt his heart and his tongue 
that he could fcarce handfomly exprefs the leaji>par4 of 
his thank fulnefs ; much lefs able to make you a requital 
Thebefl return I can make ef your love, is in commending 
this Heavenly Duty to your Pr alike $ wherein 1 mufi 
intreat you to be the more diligent and unwearyed , be- 
caufe as you may take more time for it then the poor can 
do , fo have you far flronger temptations to divert you $ 
j it being extreamly difficult for thoft that have fulnefs of 
[all things here, to place their happinefs really in another 
life, and to fet their hearts there, as the place of thev 
Kefl 5 which yet mufi be done by all: that will be faved. 


The Dedication of the Firft Part. 

Stud) Luk. 12.16. to 22. and 16. 19. 25. CMatth. 6. 21. 
How little comfort do all things in this world afford to a 
departing foul f My conftant prayer for you to God jh all be, 
That all things below may be below in jottr heart , and 
that you may throughly majler and mortifie the defires of the 
flefai'and may daily live above in the Spirit, with the Fa- 
ther of Spirits Jill you arrive among the perfected Spirits of 
the f*jl. 

Your much obliged Servant 

Rich, Baxter, 


A P 


Oncerning the Alterations and Addi- 
tions in this fecond Edition, I thought 
meet to give you this brief account. 
Though I could have found in my 
heart to have fupplyed divers oth^r 
defers through the Book, cfpccially 
in the beginning of the firft and fecond Part(where the 
cffe&s of my weaknefs were moft Evident,)yet becaufe 
theStationer perfwaded me that it would be an offence 
to thofe that had bought the firft Edition, I forbear. 
Yet becaufe I knew no reafon why any fliould deny me 
leave to corrector amend my own work,cfpccially for 
once,I have made thefeneceffary alterations and addi- 
tions following, i . I have corre&ed fevcral paffages 
( efpecially in the beginning of the firft and fecond 
Part) which I found to be moft liable to exception or 
mifinterpretation : And more I had done, would my 
friends have bin intreated to have informed me of what 
they difliked. Alfo fome paffages I have moreclcared 


A Premonition* 

that were offenfivc bytouching on chelate publike quar- 
els, which I could have gladly blotted out to avoid di- 
ftaft, if Confcience would have given leave.Buthethat 
will caft by all books which contain anything difagree- 
ing from his ;udgement,flial read or profit by few in the 
world. 2. I have Addecfone Chapter (the ninth) in 
the fecond part, which being promifed in the begining, 
in the Method propounded,was forgotten. Alfo I have 
added the eleventh Chap. in the third part,containing a 
more exaft enquiry into the nature of fincerity, and the 
ufe of Marks : which I judged of ncceflity 3 as being of 
fo great Concernment both to mens comforts and 
their fafety : And I hope none will think it needleis 
curiofity. Alfo a Preface I have added to the fecond 
Part, but for Defence, and fuller explication of the 
dodrine there contained : wherein alfo I expe&tobe 
free from thecenfure of neediefs curiofity, with althofe 
that know how much of the Peace and welfare of our 
fouls depends on the right apprchenfion of the Veruy 
of the Scriptures. Laftly, I have added many Marginal 
quotations, efpecially of the Ancients: which though 
fomc may conceive to be ufelefs,and others to be meer- 
ly for vain oftentation^Yet I conceived ufeful 5 both for 
the fvveetnefs of the matter ("concerning which I referr 
you to the perufal : to me it feeined fo in the Read- 
ing ) as alfo to free my f elf from the charge of Angu- 

If any fay , that I fnould have prevenred this by ' 
greater carefulnefs at the firft. I anfvv. i. That which" 
is pad cannot be recalled: its well if it can be repented, ' 
andamended. 2. I wrote much of it info exceeding 
debility of body,that it was more wonder that my un- , 
derftanding was not utterly difabled; 3, And I was 
diftaru from home 5 wherc I had no Book but my Bible: 


A Premonition. 

and therefore could not add the confent of Auchors. 
If you fay, There was no fuch haftc, but I might have 
ftayed till I had been better able and furnifhed-,I anfw. 
I. Lifle Reafon had I to expeft to have furvivedtill 
! now, yea or two months longer. 2. Who knows not 
,how little we are mafters of our own, that knows the 
Intereft of our Friends, who are oft importunate for 
that which others diftaft ? which, though it be a poor 
excufe for doing evil, yet may fometimc partly excufe 
the unfeafonable doing of good.j.Trepent not my haft, 
though I do my imperfe&ions : For God hath been 
pleaied to give.the Book fuch unexpe&ed Acceptance, 
that I have reafon enough to hope that the good it 
hath done this one year already,is greater then the hurt 
which the imperfections have done. 4 And I am fo 
confeiousof my own imperfc&ious, that I know they 
will appear in all that I do 5 and therefore I doubt not. 
but there is ftill that which defcrves Correction, and 
would be if I Ihould amend it an hundred times. 1\ 
great Auflin fo frequently and paflinnately confefs fo 
much by himfelf^ who am I that I Ihould hope of bet- 
ter ? So much of this fecond Edition. 

Concerning the Book it felf , let me advertife you \ 
that the firft and Iaft Part were all that I intended when 
I begun it ^ which I fitted meerly to my own. life 5 and 
therefore if you find fome (trains of felf- application 
you may excufe them. And for the fecond Part, it fell 
from my Pen befides my firft intention -, but was oc- 
cafioned , partly by aftaults that I had oft fuffered in 
that point, and partly by my apprehenfions of the ex 
ceeding ncceffuy of ic, and that to the mail) end which 
I intended in this Book. Who will fet his heart on the 
Goocwqrfft a thing^that is not certain of the Truth '. or 
part with all his prefent Delights, till he is fure he may 


A Premonttton. 

hare better i And becaufe I have onely in brief given 
you thefe Rcafons which mod prevailed with my fclf ,' 
( havingthen no Authors by mc) I vvifli youwould' 
read Grottus and the Lord Dh Pleftis of the Verity of 
Chriftian Religion (fpccially Chap. 25. 16. and lad,)' 
both which are translated into Englifh. The third Pare ! 
I laft added-,The four fiiilChapters for the ufc of fecurc 
and fenfual finners , it any of them (hould happen to j 
read this book : The three laft, for the Godly, todi- j 
red and comfort them in affli&ion, and fpccially to] 
pcifwace them to the great duty of helping tofave 
their brethrens fouls : The feven middle Chapters for 
the ufe both of the Godly and the ungodly, as be- 
ing of unfpcakable concernment to all. So that all 
parts of this Book are not fitted to the fame per- 

Some I hear blame me for being fo tedious,and fay, 
All this might have been in a lefTer room. Such I would 
inform, that in thus doing I have more croiTed my felf 
then them, having naturally fuchaftileas becaufe of i 
brevity, is accufed of obfeuricy r and had much ado to ! 
bring my fclf to this which they blame - 7 and did obey \ 
my Reafon in it againft my difpofition. For, as I 
thought my veiwsof this Glory fhould not be fhorc 3 1 
nor my fpeeches too contra&ed , fo I confidered ! 
that I (peak to plain unearned men, that cannot find! 
our meaning in too narrow aroom,andthatufeto over- i 
look the fnlncfsof fignificanc Words ■: As they muft ! 
be long in Thinking,fo we muft be long in fpcaking,or | 
eifc our words fall fliort of the mark, and dye before! 
-they can produce the defired Effe<3 ■, So great is the 
diftancc betwixt thefe mens Ears and their Brainy, fee- 
| fides,. I knew I am to fpeak to mens Aife&ions which 
I yet liedeep,andfar more remote > How guilty I air 


A Trcmomtion. 

felf let others judge ; but furc I approve not tautolo- 
gies , or a tedious ftile, ot the heaping up of ufelefs 
matter or words : nor can I choofe but judge thofe %q- 
ftatut'es impudently proud, who think the world fhould 
read no bodies works but theirs. Yet if the length of 
my difcourfe do but occafion the Readers longer 
thoughts on this fo fweet and needful a Subjeft,! (hall 
fcarce repent of my reprehended tedioufnefs. And I 
confefs I never loved affe&ation, or too much induftry 
about words , nor like the temper of them that do : 
May I fpeak pertinently, plainly, piercingly and fome- 
what properly, I have enough. I judge as Judicious 
Dt.StMghton^ that £ he is the beft Preacher, that 
Feels what he fpeaks , and then Speaks what he Feels.] 
I confefs alfo that I had made the firft and fourth Parts 
of this Book much longer , but that upon my retiftn, 
home (to my Books) I found in Mv.Burrettgbs ( Mofes 
Choice) arid others, the fame things already abroad 
which 1 intended. And had I been at home when I be- 
gun this , or read fo much on the like Subj.&s , as I 
have fince done , I think I fhould have left out all or 
moft that I have written. Yet do I not repent it : for 
God that compelled me to it , knows how to make 
ufe of it. If this Apologie fatisfie not, I offer the 
Plaintiffe thefe three motions to take his choice. 

1. Either let it alone,and then it will do you no harm. 

2. Orifyouwillneed^readit, blame the Author arid 
fpare him not, fo you will but entertain the Truth, and 
obey what you are convinced to be your duty, 3. Or 
fet on the work and do it better, that Gods Church 
may yet have more help in fo needfull a buiinefs. But 
no m<irc of this. Were not the fuccefs of my Labor 
more defirablc to me, then the maintenance of my j 
cftccm,I fhould think thrc c long lines enough for Apo- 1 
logy. - But' 

A Premonition* 

But the chief thing which I intend in this Premoniti- 
on^ is,to acquaint each Reader with the main defign of 
this Book,and to befeech him for his fouls fake,that he 
will ufe it accordingly. Though^ the right Comfort- 
ing of the foul is a matter of great moment, in life, and 
atdeath,and worth much more labor then I have here 
beftowed $ Yet the Ends which I intended are of far 
greater weight. Though I have heard many pious men 
fay, [Let us toftndy how to come to Heaven^and let others 
Jludj how great the joy es are,~] yet have I found (by Rea- 
fon and Experience, as well as Scripture; that it is not 
our Comfort only, but our (lability, our Livelinefs in 
all Duties,our enduring Tribulation, our Honouring of 
God, the Vigorof our Love, Thankfulnefs,and all our 
Graces, yea the very Being of our Religion and Chri- 
ftianity it felf , dependeth on the Believing ferious 
thoughts of our Reft. The end dire&cth to and in the 
means. Ic is the firftthing Intended, to which all the 
Actions of our lives muft*aym. Miftakeinthis, and 
vouarc loft forever ; (.except you redtifie your miftakc 
in time. ) 'to know what is indeed jour End and Ha^inefs y 
and heartily to take it f$ to be, is the very firft ftoncinthe 
Foundation of Religion. Moft fouls that perifhin the 
Chriftian world, do perilh for want of bein^ fincere in 
this point. Men have learned in Books, that God is the 
chief Good, and only the Enjoyment of him in Heiven 
will make us happy : but their hearts do not unfeigned- 
ly Take him to be fo. Moll men take the prefent con- 
tentments of the Flcfli (confiding in Pleafures, Profits 
and Honours; to be their happinefs indetd. This hath 
their very Hearts , while God hath the tongue and 
knee. This is ferioufly fought after, while God is hy 
politically complemented with. Heaven is heartltily 
commended , while the World is eagerly purfucd 

C Chrift 

* Glbkuf 
faith chic no* 
chi«ng is deft- 
red properly 
at all but the 
uitimaie en<J. 

A Premonition. 


iChrift is called matter, while this Flefh bears all the 
fway. Only becaufe they cannot chufe but know,.that 
the World willfhonly leave them in the Grave, and 
'this Flefh which is focherilhedmuft lie rotting in the 
jduft: therefore they will allow God the leavings of 
' the World, and Chrift (hall have all that the Flefli can 
fpare •, fo far ihey will be Religiousand Godly, leaft 
they fliould be thruft into Hell: And they look for 
Heaven as a referve, when they can keep their worldly 
Happinefs no longer. This is the felf-deluding Religion 
ofthoufands. Reader, I pray God bring this clofe to 
thy Heart, that it may awake thee to a godly jealoufie, 
to fee that thy Heart deceive thee not in this one Point. 
O how many Profefibrs of zeal in Religion, of much 
knowledge, and excellent tongues, and bfamelefs con- 
ventions in other things, do yet fo eagerly minde the 
World and the Flefh, and fubtilly evade every danger, 
and diftinguifh themfelves out of every duty that is 
very dear, or inconfiftent with their worldly Happi- 
nefs, that it is moft Evident they never Cordially took 
God for their Portion and Happinefs ! When men lay not 
this Foundation infincerity, they may build all their 
1 lives to little purpofe , and the fall will be great when 
this fand deceives them. When they take this firft 
Principle but as a Notion into the brain,and never laid 
it deep and clofe to the Heart, all their lives after are 
fpent in Hypocrific, and all their duties encreafc their 
delufion : except God call them back again, to review 
their fowls, and lay that Foundation which before they 
1 had negle&ed. Therefore is it faid, That to be Carnally 
\ minded is death ; And, // ye mind or live after the flefh) 
>> > 7 * ye frail die: And that the carnal mind is enmity- to God : 
*. i%. I And, If any man lave the World^ the Love of the Father is 
I not in him : And it is fo hard for Rich men to enter 

Heaven .♦ 

A Vrcmenhton. 

Heaven : and you can fcarce find any Saint in Scripture 
charged wich covctoufnefs, becaufe it is as poflible the 
Divcls fliould be faved, as the man that finally takes up 
his chief Reft and happinefs in any thing below God. 
And what is the caufe of all this mifchief, but that men 
do not fcrioufly and frequently think , firft of the cer- 
tain Truth , and then of the fweet unconceivable ex- 
cellencies that wait for them, if they will renounce the 
Vanities of the world , and cleave heartily to God in 
Jefus Chrift i Befides, if men do not apprehend the ex- 
cellency of this Rt(t^ they cannot value Chrift, or his 
blood that purchafed it, and therefore cannot indeed 
be Chriftians, Nor is it once knowing what Heaven is 
that will fervcthe turn : If we have not a continual or 
frequent Tafte of it in our fouls,we fhal live in continual 
danger of being overcome. When Temptations take 
you up into the Mountain, and ftie w you the Kingdoms 
and Glory of the world , and fay , All this will I give 
thee .• if then you have not a Greater and furer Glory in 
your view,what danger are you in?0 that the nefarious 
mifcarriages of profeflbrs of Piety in this age, did not 
witnefs it to our forro w, and the fhamc of our prof efli- 
on/Not a day but the Devil will be carting thee a baite: 
either (ports or mirth, or filthy Lufts, or the pleafing 
of thy Appetite in meats and drinks, or Reputation, 
orRifinginthe world, or Fears of men, or fome fuch 
thing : And if thou have been newly in the considera- 
tions of thy Reft with God, it will make thee trample 
upon them all : But if that be forgotten or undervalu- 
ed, all is gone. Befides, what Life and Vigor will it 
maintain in all our Duties i How earneftly will that 
man pray , that Believingly and fcrioufly apprehends 
what he prayeth for? How alfo will it fill the loul 
with Love , whrn men do every day view the face of 

C 2 Love 

Epifl. £V«/fl- 
bam Hiberni i 
vita vanitatCy 
miffriay &c. 
In Mail Ar- 
mich. Vcrc. 
rum EpM. 
Hibern. Syl 
log. pig.7 : 8, 

A Premonition. 

Love ic fclf, and warm their Hearts in thefc heavenly 
contemplations i And if it were but to make our Re- 
ligion delightfull to us, it would have greater ufe tlien 
the meer pkafure of that Delight fas I have fliewed in 
theConclufion of the boo'v)how cheerfully would men 
g.o on through Labor and fuffering, if once they had 
than Delight in God , which a Heavenly life would 
afford? When Life and Joy, Serioufnefs and Sweet- 
fiefs go together, it will make men Profitable, Vi&o- 
rious and perfevering Chriflians. In a word, you can 
neither Live Safely,Profitably, Pioufly,Confcionably 
or Comfortably, nor dye fo, without Believing ferious 
Gonfiderationsof your Refl. 

And now,Reader, what ever thou art,young or old, 
rich or poor, I intreatthee,and charge thee in theN^mc 
of thy Lord, ( who will fhortly call chee to a recko- 
ning, and Judge thee to thy everlafting unchangeable 
State, ) that thou give not thefe things the reading 
only, and fodifmifs them with a bare approval : but 
that thou fet upon this work, and Take God in Chrifl 
for thy only Reft, and fet thy heart upon him above 
all. Jeft not with God: do not only Talke of Heaven .. 

1 but mind it,and feek it with all thy might,what grater 
bufinefshaft thou to do z Dally no longer when thy 
falvation lies at the Stake. O turn off the world be- 
fore it turn thee off. Forfake thy flefhly pleafuresbe- 

j fore they forfake thee , and thou find that God alfb 
hath forfiken thee. Wink at thefe withering Beauties : 
and fliutthy mouth againft thefe pleafant Poifons. Re- 
member what they will all be to thee when thy 
friends arc weeping over thee, and looking for thy 
winding fheet ; Nay , when God (hall lay. Give ac- 
count of thy Stewardfhip,thou (halt be no longer Stew- 
ard .• Thou fool, this night (lull they require thy foul 5 


A Premonition. 

£/>//?. before 


whofe then fhall thefc things be t Lord / how do men 
think fo carelcfly of that day which they cannot choofe Verity of 
but know is ncer , and will make fo great a change ' 
with them/ Sure ( faith Noble Du Plefsis ) if all the 
world were made for man, then man was made for 
more then the world. Hearken all you worldlings 
and flcfhpleafers"/ The God of Heaven chargethyou 
upon your Allegiance to change your Pleafures. He 
offereth you delights befeerning men , yea the Joys 
of Angels , and commandeth you to renounce the 
Pleafures of fin , and Delights that only befeem a 
Beaft. Will you not take his offer? Take it now, left 
he never offer it you more. He commandeth you, as 
ever you will fee his face in Glory toyour Comfort, 
chat now you turn your Thoughts ferioufly to him and 
to that Glory. Dare you deny , or negled; to obey ? 
If you will not part with your merriments and Vanities 
for that which is infinitely better, be it now known to 
you, you fhall fhortly pare with them for nothing, yea 
for Hell fire : And you fhall leave them with Groans 
and horror ere long, if you will not leave them for God 
and Glory now. Spit out thefe venomous Flefhly Plea- 
fures,man ; come necr, and Tafte of the Heavenly Y)c 
lights/ What fay you: Will you refolve ? Will you 
Covenant with God this day ? and Do it ? D ) I fpeak 
to a port that cannot feci? or to a beaft that is unca- 
pableof Heaven? Willyoupafsover my words, as 
if they concerned you not? The great God chat put 
this do&rine into your B'bles, and put this mcili;e 
into my mouth, and bid me fpeakittothec mhisNamc, 
will one day fpeak to thee fo rowfingly himfelf as wilL 
make thine ears to tingle, and that rocky heart ofthine 
to tremble, in defpight of all thy fecuricy and ftupidi 
ty. If thou have now finned away thy Fear and Feel- 
C 3 ing, 

A Premonition. 

ing , that thou takeft a Sermon but for words of courfe, 
believe ic , God will* fliortly bring thy Fear and tby 
Feeling again. It had need to be very Precious Liquor 
which the Drunkard (hall then pay fo dear for : and 
excellent content which the Luftfull muft fo fmart for i 
and great honors and riches, for which thou muft lofe 
thy Hopes of Heaven. If thou hadft never heard or 
read of thefe things, there were the more excufe r But 
if when thouknoweft of it , thou wilt needs run into 
the Fire , into the Fire (halt thou go .-. But when thou 
feekft the pain , thou (hah bethink thee of thy folly : 
and when Heaven is loft , remember, thou mighteft 
have had ic : and that upon very reafonable eaficterms, 
if thou wouldeft. . Nothing but thy own wilfulnefs 
could have (hut thee out. I have warned thee : Let God 
do his will. 

And for you that Fear God,and have made him your 
Portion, your end and Reft, and are the Heirs ot this 
Kingdom : letmeintreat you more frequently to look 
homeward and mind your Inheritance. Should we not 
think oft of the Statethat wc muft be in for ever i Do 
you not perceive that God tumbles you up and down 
the world, and crofleth your defires, to weary you out 
of it i That he fetteth loofc the winds to raife thofe 
ftorms that may make you long for the harbor, and 
may tofs you to his breft i That he makes your deareft 
friends afflift you, and thofe that you took fweet coun- 
fel with, and went up with to the houfe of God as 
companionSjtobe Scorpions to you,that foyou might 
not have hcre^ Refting place for the folc of your foot? 
D Learn Gods gracious meaning and look upwards. 
When others are roving after opinions, and running 
from Seci to Se&, and with contentions and vain jang- 
lings are fiering the Church of Chrift, do you then re- 

A Tremonttion. 

tire your felvcs from thcfeVanities to your God:Humb- 
lyconverfe with him:and think belicvinglyofyour ever- 
lafting convcrfe with him:and thus fire your fouls with 
his raicsof Love. For my own part, even when I am 
conftrained (as Teachers oft arc more then the people)] 
toftudy Controverfies, though they be neceiTary, and j 
in themfclvcs, about preciousTruths,and though I prof- j 
per in my ftudics, yet do I find moft fenfibly that they j 
difcompofe my Spirit,and wafte my zeal, myLove, and ■ 
Delight in God$ even by the interruption and diverfion J 
of my contemplations : So that Ilon^ to have done 
with them,that I may be more neer to God. Difputings 
often lead to envying* and heart burnings , and thofe 
to hating our Brethren, and that to open violence and 
bloodfhed even of the Saints, to persecutions of Mini- 
fters, and fetting our fel ves againft Chrifts apparent In- 
tereftfor our own. But Heavenly Meditations calm 
the fpirit,and by winning our fouls to the Love of God, 
do not onlycaufeusto Love our Brethren, but to Love 
tbcm in God, which is the only right Love. And thus 
All men (hall know that you arc Chrifts true Difciples, 
by your Loving one another. For he thatLoveth,d wel- 
eth in God,and God in him: When they that hate their 
Brethrenarc Murderers.-and we know that no Murderer 
hath Eternal Life abiding in him. The living G >d,who 
is the Portion and Reft of his Sain:s,makc thefe our car- 
nal minds fo fpiritual,and our Earthly hearts Co Heaven • 
ly, that Loving him, and Delighting in him may be the 
work of our lives: And that neither Itlut write, nor you 
chaj read this Book, may ever be turned from this path 
of Life:left a promife being left us of entering into Reft, j 
we fliould come fliort of it through our own unbelief or j 
May 17. 1 65 1. 

C 4 The 

Joh.i 3 . ;4 .3^. 

& 15. 12. 


Heb. 4. 1. 

The Table. 

The Contents of the Firft Part. 


HE Text explained. pagei|*,3 

Qu. Doth this Reft remain to a determinate 
number ofperfons Elecl }0r only to believers 
in general ? p.4 

Qhls it theirs onely in poJfibility % or in certain- 
ty ? P 5 

Chap. z.The definition of Reft : And ofthisReft. 

Q^ Whether to make the obtaining of Reft, and avoiding mifery % 
the endofour duties ,be not Legator Mercenary ?Anftoered,$.S, 9 
Chap. 3 .Twelve things which are prefuppofed to this Reft, p. 1 3.&C 
Chap.4. What this Refi containeth, 1 . Cejfationfrom all that moti- 
on which is the means to attain the end. • P-23,24 
_ 2 • TerfeSi freedom from all evil, p 2 $ 

3 . The higheft degree ofperfonal Perfection. ibid . 

4. Our near eft fruition ofGody the chief Good. p,26 

5. <y4ptoeet andconfiant aclion of all the powers in this fruition. 

As 1 .Of the Senfes and Tongue^ And whole Body. p, 3 2 

2. Of 'the Soul. And \.Vndtrftanding\As l.KnoVpledge. p.33i34* 
2. (Memory. p 37 

- 2. AffeBions. As by Love. p.39 

2. By foy. p.43 

This Love and Joy Will be mutual. p. 4. % 

Chip.t.The four great antecedents >and preparatives to tbisReft.p.qS 

1 . The coming of Qhrift. p.49 

2. Our RefurrefHon. p.5 5 

3. Our juftifieation in the great Judgement. y.6z 

4. Our folemn pronation and inthroning. p.70 
Chap. 6. This Reft tryed by nine Rules in Philofophy or Reafon, and 

found by all to be the moft excellent ft ate in general. p.74 

Chap.7. The particular excellencies of this Re ft. p. 83 

I .It is the fruit ofChrifts blood \and enjoyed with the pur 'chafer '.p. 84 

2. It 

The Table. 

1. It is freely given m. p. 88 
3> It is the Saints peculiar*. p # 95 

4. In ajfociating With Angels, andptrfeU Saints, p.p7 

5 . Tet its Joy's immediate from God. p. 1 o 2 
<5. It mil be afeafonable Reft* p. I o 6 

. 7* And a f ut Me Reft, uTo our Natures. 2. Dt fires. 3. Necef- 

fities. p. 1 1 2 

& A ferfett Reft ; I. In thefincerity of it: 2. ^nduniv erf alky. 

p. \\6 

1 . Of good enjoyed. 2. And of the evil tie are freed from, ibid. 
We {hall Reft j.iFromfw,*ndthat uOfthe Vnderftanding.y.W] 

2 . T 7 ™ w fin of Witt ^ AffeElion and Converfation. p. 1 2 o 

2 . Fromfuffenng. Particularly I , Fr^w* <*// doubts of Gods love* 

p 121 
2. Fromallfenfeofhisdifpleafure. p 122 

%. From all Satans Temptations. P» I2 3 

4 . Fro 0* temptations of the World and fie Jh. p. 1 2 ? 

5 . FV<7W Perfections and abufts of the world. p. 1 2 8 

6 . FV m our own divifions and dijfentions . p. 1 3 1 

7. Frew participating in our brethrens fufferings . p 1 3 8 

8 . From all our own per fonal fufferings, p i 4 2 
* p. Frow d// *&f /^<?«r and trouble of duty. p. 1 45 

I O. Frow* f &<? trouble of Gods abfence. p. 146 

p. y4/ If »»i// be thus perfett, fo Everlafting. ibid. 

Chap. 8. 7 he People of God defer ibed; The fever al parts of the de- 
fer iption openediand therein many Weighty contr over fie s briefly 
touched : Andlaftly> the defcription apply ed, by way of exami- 
nation. p.150. toi84 

The Contents of the Sec ond Part. 

A Preface, diredted 1. To them that doubc of the Truth of Scrip- 
ture. 2. To the Papifts. 3. To the Orthodox; about the right 
way of averting the Divine Authority of Scripture. 


TH E Certain truth of this Reft proved by Scripture. p. 1 85 
Chap. 2. Terfwajions toftudy and preach the divine authority 
of Scripture. P«*P- 


The Table, 

Chip, 3- Certain diftinclions concerning Scripture, F- 2c 3 

Sixty Pofitions concerning Scriptures. ibid. 

Chap- 4. The \.\Argument to prove Scripture the Word of God* 


Th it arguing from M 'trades, teftified by man y is no Topijhre* 

folving our faith into humane teftimony. p. 2 34 

The excellency of this argument from Aiiracles* p. 23 6 

What the fin againfi the Holy Cjhoft is. ibid. 

The neceffny of ufwg humane Teftimony . p. 2 3 8 

The ttfe of Church gov ernours andTeachers, and how far they are 

to be obeyed. p. 2 40 

The excellent ufe of Antiquities for matter of f aft. p, 24 1 

Chap. 5 . The 2 ^Argument to prove Scripture-Gods Word p. 243 

Chap. 6. The 3. ^Argument to prove Secure Gods Word. p. 2 50 

Chap. 7. The 4 Argument to prove Scripture Gods Word. p. 257 

Of extraordinary Temptations. p. 2 69 

Of apparitions. p . 27O 

Of Satans foffejfing and tormenting mens bodies, p. 2 7 1 

Of Witches, and the devils compacts tyith them. P- a 77 

7"/>* necejfity of a written Word. p. 279 

Chap 8. This Reft remaineth te none but the People of God. p. 186 

Chap. 9 Reafons why our Reft muft Remain till the Life to come , 

and not be enjoyed in this Life. p. 2 89 

Chap. 1 o. Whether fepar at ed Souls enjoy Reft before the ReJurretHon^ 

^Proved that they do in a great meafure r by 20. Arguments. 

p. 298 

The Contents of the Third Part. 


TH E frfl Vfe. Shewing th unconceivable mi f try of the wicked 
in their fafs of this Reft. p. 3 

The greatnefs of their lofs. 1 .They lofe all the perfonal per feU 10,1 
of Soul and Body t fthich the Saints have. p.7 

2. They hfe God himfelf p. 8 

3 . They lofe all thofsfpiritnal, delight full affellions by Vrhich the 
bfejfed do feed on God. p. 1 


The Table. 

4. They lofe thefociety of Angels and Saints. p. 2 1 

Chap.2 . The aggravat ions of the wickeds lofs of Heaven. p. 1 4 

I* Their under (landings will be cleared to know its worth, p.'i 5 

2, *And alfo enlarged^ have deeper apprehenftons of it. p. 1 7 

3 . Confcietfte willfully apply it to themfelves. ibid. 

4. Their A ft U ions will be more lively , and enlarged. p. 20 

5, Their memories ftrong to feed their torment, p. 2 1 
Ten things concerning their lofs of this Reft, Which it will for ever 

torment them to remember. p.23,to 38. 

Chap. 3. Aggravations from the lojfes which accompany the lofs of 

Reft. ^ p. 3 9 

I. They /hall lofe their prefent prefumptuous conceit of (jods favour 

to them, and of their part in (fhrift. p. 40 

2, T hey JhaU lofe all their Hopes. p. 4 3 

3 , They lofe their prefent eafe and peace. p. 5 1 

4. They jhall lofe all their carnal mirth. p. 5 5 

5. *y4nd all their fenfual contentments and delights. p. 5 6 
Chap . 4. The great nefs of the damneds torments opened. p. $Q 

By eight aggrava ti ons of them. to p. 6 8 

The certain truth ofthefe torments. ibid. 

The intolerablenefs ofthit lofs and torment difcovered by ten que. 

(lions* p.74 

Chap.5. ThefecondVfe. Reproving the general negle 3 of t hi* Reft , 

and exciting to the utmoft diligence in fee king it. p. 8 2 

1 . To the Worldly-minded, that cannot (pare time. p. 8 3 

2. To the prophanejingodly .prefumptuons multitude. p. 85 

3 . To la^y formal \fe If deceiving Profejfors . p . 9 z 
<±And ofthefe^ I .To the opinionative hypocrite. ibid . 
2 . And the worldly hypocrite. p , 04 

4T0 the godly themfelves for their great negligence: Mdgiftrathy 
CMwifters, and People v p.95 

Chap 6. An exhortation to the great eft ferioufnefs in feeking Reft. 

Twenty Uvelyrational con ft derations to quick$n u* up to the great- 
top, 102 
p. 1 18 
p 122 


eft diligence that is poffibla 
Ten more very qukkping conftderations. 
Ten more very quickening, by way of queftion. 
Ten more peculiar to the godly > to quicken them. 


The Table. 


Chap. 7. The third V/e Terfwading all men to trj their title to this 
Reft and dir etling them in this try al. p.132 

Self- examination defined, and explained. p. 1 3 7 

The nature of Ijfurance, or certainty of Salvation opened : Ho\\? 
much, and What the Spirit doth to the producing it : Andfthat 
Scripture ^what Knowledge. what Faith, what Holinefs and E- 
vidences, what Con faience or internal fenfe } and ft hat Reafon or 
Difcourfe do in this Worl^ p. 1 40 

What thefealofthe Spirit ts f what thetejiimony of the Spirit ? 
and what the teftimony of finfcience ? p. 1 4^ 

t^fgainfl the common diftinblion of certainty of Evidence \j*nd of 
adherence. p. 145 

That we are juftified and beloved of CJod t is not property to be be- 
lieved j muchlefs immediately , and by all meit. ibid. 
That afiurance may be here attained, though not perfect AJfu- 
{ ranee, P fI 47 
s Hinder ances that keep from examination; \% Satan. x p.148 

2. Wicked men. p 1 50 

3 . Hinder ances in our own hearts, p. 1 5 1 
Hinder ance of Afturance in thofe that do examine. p.153 

Chap. 8, Further caufes of Want of A^urance among the mofi of the 

godly them felves. p.155 

j . Weaknefs and [mall meafure of grace. p. 1 < 6 

2 . Looking more what they are /hen ft hat they fhould do to be bet- 
ter, p. I 57 

3. Miftaking or confounding Affurance^ and the joy of Affurance. 


4. Ignorance of Cjods way of conveying Affurance, ibid 

5 . Expelling a greater meafure then God ufually giveth here. 


6. Taking up comfort in the beginning on tin found or uncertain 
grounds, when yet perhaps they have better grounds, and do not 
fee them ; and then when the fteaknefs of their grounds appears, 

they cafi away thiir comforts too, as if all Were nought. ibid . 

7. Imperfection of Reafon % and natural parts. p \6 ; 
8 The fecret m.vntaining (gme k n °wn fin. ibid. 

9. Growing Uz,y in the fpirltftnl part of duty t - and noi keeping 
graces in conftant action. p. 1 6 5 

10, Prevalency of Melancholy in the body ; p. 1 68 
_ Chap. 


The Table. 

Chap. 9. An Exhortation to examine our title to Reft, p. 1 70 

Several Motives* topv82 

Chap. 1 c. A direction how to manage the Work of Self-examination 

throughly, that it may fuccecd. p.i 83 

TWo marks Whereby you may infallibly Iudge. p. 1 89 

Chap. 11. A more ex all enquiry into the nature of Jincerity $ and 

t)wtclio% concerning the ufe of Market in f elf examination , 

And difcoveryjlowfar a man may go t and not bejaved. p. 1 94 

Chap. 12. The fourth Vfe. The Reafons of the Saints afflitlions in 

this life* P-2$o 

Some Conftier attorn to help us to bear them joy fully , draft* from 

their reference to this Refi. ibid . 

Some cbjecligns of the affiled anfWered. p.26 3 

Chap, ig. An exhortation to thofe that have got Affurance of th^ 

Reft, or title to it i to do all that fofftbly they can to help others* 

the like. p. 26 

Here is /hewed 1 . Wherein the duty doth confifl. p. a 7 

'Directions are added for right performance. p. 274 

Bejides the great duty of private exhortation, we muft help them 

to enjoy 3 ufe and improve the pabltke Ordinances . p t 2 8 6 

2. The common hinder ances of faithful endeavours tofave mens 

fouls. p. 293 

Some objeclions againft this duty, anfwered. p. 300 

Motives to perfWade all Chriftians to this duty. P*3°3 

Chap. 14. An advice to fome more efpeciady to help others to this 

Reft j Treft Urgely on Minifters and parents. p.3 1 3 

And 1. To men of 'ability, 2. Or intereft.l.Phyfitians. 4. Rich men, 

and men of Command. P 3 l ^ 

5 . To Minifters-: Five means Which they muft ufe. P- 3 T 9 

6. To Parents and mafters of Families. Several Conpderatious 
to urge them to the performance. P- 3 4 3 

Some of their objeclions anfwered. p. 3 5 8 

Direclions to Parents for teaching their Children . p 3 63 

Thefumme^or Fundamentals of Divinity, Which Children and 0. 
thers muft firft be taught. F'3^5 

Some further Direclions, only named. p. 3^7 


The Table. 

_i i 

The Contents of the Fourth Part. 

REproving our expectation of Reft on earth* ^ith divers Keaf ens 
again ft it. p. 7 

Chip. 2. Reproving cur lothnefs to die, and go to our reft, p. 22. 

The hainous aggravations of this fin. \ p- 2 3 

Confederations againft it, and to mak$ us grilling \ and objections 
anftoered. p. 3 2 

Chap. g. A Directory for a heavenly life. I. Reproof of pur unhea^ 
venlinefs ; and Exhortation tofet our hearts above. p.49 

Twelve moving confederations to heavenlj-mindednefs. p. 5 5 
Chap. 4. Seven great Hindrances ofheavenlinefs to be avoided, p.p 8 
Chap. 5 . Ten general Helps to a heavenly life. p. 1 2 5 

Chap. 6. The great duty of heavenly meditation defer i bed, and the 
Defer iption explained. p» 1 4 5 

Chap. 7. Direllions, 1 . Concerning thefitteft Time for this Mchu 
tat ion* p. 1 55 

t . Concerning the fit t eft Place. P *7 * 

3 . Concerning the preparation of the heart to it, p. 1 73 

Chap. 8. OfConfederation > and what power it hath to move the foul. 


Chap. p. What faculties and affeclions muft be ailed in this Con 

temp I at ion. P-1&4 

By Vvhat objects, and confederations, and in what order. ibid. 

More particularly ,i.The exercife of Iudgcmenti p. 1 87 

2 . The acting of Faith. p. 1 8 8 

3. The acting of Love, p. 191 

4 . The acting of Defire. p. 1 £ 6 

5. The acting of Hope. P-*99 

6. The acling of Ccuragejtr holy Boldnefs and Refolution. p. 202 
J .The acting of Ioy. p. 204 

Chap. 10. TSy what Actings of the foul to proceed to this work^of hea- 
venly Contemplation, befede Cogitation. p. ic^ 

As I . Soliloquy - Jts parts and method. p. 2 ic 

2 . Speaking to God, p . 2 1 4 

The Table, 

Chip. 1 1 . Some advantages for raiftng and affecting the fiul in its 

Meditations of heaven In general \ by making ufeof fenfe 

or fenfitive things. p. 2t 6 

¥ articular ly> i ^Bj raiftng fir ongfnppofitions from fenfe. p. 2 1 9 

2. 'By comparing the objects ofSenfe % with the objects of Faith: 


Twelve helps by comparifonto be affected with the lop of Heaven. 


Chap. 1 2. Direction how to manage and Watch over the heart While 

we fire in this worh^ of Contemplation. p. 2 4 3 

Chap. 1 3 . An abfiratt y or brief fismme of a/If or the help of the Weak- 


Chap. 14. Ah example of the ailing ofludgement^Faith^LoveJoj, 

and Defirc by this dftty of Heavenly Meditation. p. 25 4 

The Conclufiort, commending this duty, from its neceffity and 

excellency , P3S 






Hebrews 4. 9. 
There remaineth therefore a <%ejl to the people of God* 

§. 1. 

cnim ab unius 
& veri Det 


T was not only our intereft in God, and aclual frui- 
tion of him, which was loft in Adams Covenant- 
breaking fal^buc all fpiritualknowledgof him, and 
true difpofitton towards fuch a felicity. Man hath 
now a heart too fuitable to his-eftate : A low ftate, 
and a low fpirit.' And fas fome expound that of Luk. 18.8.) when MmVn™ h 

varias jam & 
partkulares corporis concupifcentias prolapp funt, Veivde ut folet fierijum in mutoi incidijfent de- 1 
fideria, in eorumjam bibitum fenfim tr an fere , adeo ut defer ere ipfa mcluerent. time jam & met us j 
& voluptaus in ammam irrcpfere : tnortaliaquc fapcre inccfit. Nolens cnim concupifcentias relink ! 
quere, mortem metuit 3 ac feparationem corporis honuit. Rurfus cadem cupiens ut voti compos fiat, I 
cades cxcrccre, atquc jura, violare didicit. 

D the 

7 he Saints everUfiwg Reft. 



Abuteni igitttr 
infdix arimi 
cerp * or kib m 

ta tp.cie^c vo- 
lupiutcm Ba- 
il uai fuuai efte 
u Cedufti b(h 
ne§i nomine 
ibufa eft : ip~ 
fumjk Verum 
lupratem effe 
putavit. Voiu- 
ptatti igitur 
amore detenu, 
vxriU h*c mo. 
dii operari cm- 
pit. Atbanafim 
J i.conuGcnt, 
tranfht. i* 
* Lege de hoc 
Epifiolam Hie- 
<onymi ad Dm- 
danum. To. 4. 
fol (cdu. Am 
wtbxcb) 18, 
19.30. «& 
Wim de A n- 
tbo/mte bufta Hebr. 
&rnode Ctno- 
nem difcernen* 

thefonofGod comes with Recovering grace , and difcoveries 
and tenders of a fpiritual and eternal happind. and Glory, he 
finds not faith in mm to believe it. But auhepoor man that 
would not believe that any one man had fuch a fum as an hundred 
pound, it was fo far abovj what he poffeffed .- So man will hardly 
now believe, that there is fuch a Happinefs as once he had, much 
lefs as Chrift hath now procured. When God would give the Ifra- 
eiiteshis Sabbaths of p n S in a Land of Reft, he had more ado to 
make them believe i overcome rheir enemies,and procure 

it for them : And when they had it.only as a (mall intimation and 
earned of a more incomparably gloriousReft through Chrift,they 
ftick there, and will ya believe no more then they do pjffefs, 
but fie down and fay, as the Glutton at the feaft, fure there s no 0- 
ther Heaven btit thii. Or if they do expeel more by the Mefliah, 
it is onely the increafe of their earthly felicity. The Apoftle be- 
llows moft of this Epiftle againft this diftemper , and clearly 
and largely proves unto them, That it's the end of all ceremonies 
and Shadows, to direft them to Jefus Chrift the Subftance ^ and 
that the Reft of Sabbaths* Mi Canaan, (hould reach them to 
look for a further Reft, which indeed is their happinefs. My lex- 
is his Conclufion after divers arguments to that end • a Concluii- 
on fo ufefull to a containing the ground of all his com- 
forts, the end of all his duty and fufferings, the life and fum of all 
Gofpel promifes, and Chriftian priviledges, that you may eafily 
be fatisfied why I have madeitthefub/e&ofmy prefent Dif. 
courfe. What more welcome to men, under perfonal afflictions, 
tiring duty, fuccefli^nsof fufferings.then Reft ? What more wel- 
come news co men under publick calamities, unpleafing employ- 
ments, plundering loffes, fad tyding$ ; &c. ( which is the common 
cafej then this of Reft? Hearer., 1 pray God your attentions, in 
tention of fpirit, entertainment, and improvement of it,bebue 
half anfwerable to the verity, neceffi y> and excellency of this 
* fubjeel, and then you will have caule to blefs qod x while you live, 
that ever you heard ir,*s I have that ever I ftudied it. 


Part, i 

The Saints evcrlafling Reft. 


T He Text is,as you may fee the Apoftles Aftertion in an entire 
propoficion,with the concluding lilative;The Subjecl is Reft; 
The Predicate, It yet remains to the people of C f oL Its require 
we fay fome what brie fly j i . For Explication of the terms. 2. Of 
the Subjecl of them. 

Therefore^ /. e. h clearly follows from the former Argument.* 
\T htrer em aiYis~\ 1. In order of fpeaking ; As the coofequence 
follows the Antecedents the Conclufion the Premifes ;So there 
Remains a Reft, or it remains that there is another Reft. 2. But 
rather in order of being : As the bargain remains after the ea; neft, 
the performance after the promife, the Anti-type after the X\ pe. 
and the ultimate end after all the means : fo there remains a Reft 
[To the People of God~\ God hath a two- fold people wuaiiuk 
Church : One his only by a common vocation *, by an external 
acceptation of Chrift, and covenanting, fandihed by iht blood 
of the Covenant fo far as to be feparated from the open enemies 
of Chr ft,and all without the Church,therefore not to be account- 
ed common and unclean in the fenfe as Jews and Pagans are, but 
holy,and Saints in a larger the Nation of the Jews,and all 
Profelytcd Gentiles were holy before Chrifts coming .- Thefe are 
called Branches in Chrift not bearing fruit,ard fhall be cut orT.&c. 
for they are in the Church, and in him, by the forefaid profeffion, 
arid external Covenant, but no further. There are in his Kingdom 
things that offend, and men that work iniquity, which the Angefs 
at the laft day fhall gather out,andcaft into the Lake of fire:There 
are fifties good and bad in his net, and tares with wheat in his Held: 
The fon of perdition is one of thofe given toChrift by the Father, 
though not as the Reft; thefe be not the people of God my Text 
fpeaksof. 2. But God hath a Peculiar People, that are his by 
fpecial vocation,cordial acceptation of Chriftjinternal, fincere co- 
venanting, fanclified by the blood of the Covenant, and Spirit of 
Grace, fo far as not onely to be feparated from open Infidel s,buc 
from all unregenerace Chriftians,being Branches in Chrift bearing 
fruit ; and for thefe remains the Reft in my Text. 

i. To be Gods people by a forced Subjection,*.*, under his do 
minion, is common to all perfom,even open enemics,yea Devi Is $ 
this yields not comfort. 

D 2 1; To 


Dc Scbhiiofp' 
ritualj pe/ 
Sabbat i<f , 
quumfiiM r- 
tum, vide S. 
Mucx, \um in 
Hmil. 1%. 
P*g. (jniki) 



17. 12. 

Lege Zuingfii j 
fidei Kut'muai 
Carol. $. pag. 
f 40. Tomi fe. 
cnniiDe £ceL 

* tUb. 1 c.$o. 

MIcah 2. 8. 

2 P«. 2.20. 


Hcb. 6. 4, j ,6\ 

Heb. 10,29, jo 

John 1 f. 2,6. 


The Saints everlaflivg'Reft, 


§. 3 

Quid eft pra- 
fcientia % nifi 
fcientia futw 
romm? Quid 
autem Futu- 
rum eftDeo,qui 
omnia fuper- 
geeditur tem- 
poral fienim 
resipfat infci- 
entia habetfion 
fimt ci futures 
fed prtefentes: 
Ac per bocnon 
fed tantum fci- 
entia did po- 
lib.z. adSim- 
Cavmdum eft 
ne falfa qua* 
dam imagma- 
none, attum 
voluntatis Di» 
vimt quafi . 
prateritum co- 
In i.dift.40. 

2. To be his by a verbal Covenant and pr ofellion, and externa! 
Call, is common to all in,and of the vifible Church,even Tray tors, 
and fecret enemies; yet hath this many priviledges,as the exterrial 
fea!s ; meansof grace, common mercies, but no intereft in this 

3 * But to be bis by ele&ion,union with Chtift,and fpecial inte- 
reft fas before mentioned)is the peculiar property of thofe that 
(lull have this Reft. 



BUc is it to a determinate number of perfons by name, 
or only to a people thus and thus qualified, viz. Per- 
fevering Believers, without determining by Name who they are .? 
tAnfto. I purpofe in this Difcourfe to omit controverfiesjonly 
in a word, thus : 1. It is promifed only to perfcvering Believers, 
and not to any particular perfons by name. 2. It is purpofed 
with all the conditions of it, and means to it, to a determinate 
Number, called the Elecl, and known by name ; which evident- 
ly followeth thefe plain Propositions. 

1. There's few will deny, that God foreknows from eternity 
who thefe are, and (hall be, numerically, personally, by name. 

2. To purpofe it only to fuch, and to know that only tfrcfe will 
be fuch, is in effect to purpofe it only to thefe. 

3. Efpecially, if we know, how little Knowledge and Purpofe 
in God do differ. 

4. However, we muft not make his knowledge aclive, and his 
purpofe idle ; much lefs to contradid each other, as it muft be, if 
from eternity he purpofed falvation alike to all, and yet from 
eternity knew that only fuch and fuch iliould receive ir. 

$. To purpofe all perfevering Believers to falvation, and not 
to purpofe faith and perfeverance abfolutelyr to any particular 
perfons, is to purpofe falvation absolutely to none at all. Yet I 
know much more is necelTary to be faid to make this plain, which 
I purpofe not (at lead here) to meddle with. 


Pare. i. 

The Saints ever la/ling Kefl t 


gueft.HTO'] Is it to the people of God upon certainty ,oron- 

Jl Iy uponpoflibility ? 
Anfw. If only poflible- it cannot thus be called theirs. 

i. While they are only elecTl, not called, it is certain to them 
(wefpeakof a certainty of the dbjedj by Divine purpofe ; for 
they are ordained to eternal life firft, and therefore believe; and 
not fuft believe, and therefore ele&ed. 

2. When they are called according to his purpofe, then ic is 
certain to them by a certainty of promife alfo, as fure as if they 
were named in that promife ,- for the promife is to Believers, 
which they may (though but imperfecHlyJknow themfelves to be; 
and though it be yet upon condition of overcoming, and.abiding 
in Chrift, and enduring to the end, yet that condition being ab- 
solutely promifed, it ftill temaineth abfolutely certain upon pro- 
mife : And indeed, if Glory be ours only upon a condition, 
which condition depends chiefly on our own wills, it were 
cold comfort to thole that know what mans will is, and how 
certainly we fhould play the Prodigals with this, as we did with 
our firft ftock. But I have hitherto underftood, that, in the be- 
half of the Elecl, Chrift is refolved, and hath undertaken , for 
the working and finishing of their faith, and the full effecting his 
peoples falvation .- and notonly gives us a (feigned ) . fufficient 
grace, not effectual, leaving it to our wills to make iteffeclual, 
as fome think. So that though ftill the Promife of our Justifica- 
tion and falvation be Conditional, yet God having manifefted 
his purpofe of enabling us to fulfill thofe conditions, he doth 
thereby (hew us a Certainty of our falvation both in his Promife 
and his Purpofe. Though Gods Eternal Purpofe give usno'Right 
to the benefit : (whatfoever fome lately fay to the contrary : 
it being the proper work of Gods Law, or Covenants to con- 
fer Right or Due ; <) yet the Event or Futurition of it is made 
Certain by Gods unchangable Decree ; His eternal Willing it 
being the firft and infallible caufe that in time it is accomplilhed, 
or produced. 


D 3 


§. 4- 

i. Theirs by 
Purpofc be- 
fore convcr-# 

2. Theirs in 
Law title or 
by promife 
after conver- 

Quum equili- 
brium iUudboc 
mum praflat, 
jitxta Arm'tni* 
urn, ut reddat 
falutem komi- 
num rem con- 
tingentem^ & 
libratam in an- 
cipiti 3 ifne rem 
tantam impenfe 
afeddjje di- 
cendui eft qui 
vult effe collo- 
cat am in loco 
tarn lubrico, ac 
veluti tenui 
filo pendentem^ 
adco utvelle- 
viffimo women* 
to impeUitur ad 
perniciem ? A- 

The S dints everlafting Reft, 

Pare, i 


This "Reft "Defined. 


Owlet us fee i. What this Reft is. 2. What thefe 
people of God, and why fo called. 3. The truth of 
this from other Scripture Arguments. 4. Why this 
Reft muft yet Remain. 5. Why only to this peo- 
ple of God. 6. What ufe to make of it. 
1. And though thefenfe of the Text includes in the word 
Reft> all that eafe and fafety which a Soul, wearied with the bur- 
then of fin and fuffering, and purfued by Law, Wrath, and Confci- 
ence, hath with Chrift in this life ; the Reft of Grace ; yet'becaufe 
it chiefly intends the Reft of eternal Glory, as the end amd main 
part, I (hall therefore confine my Difcourfe to this laft. 

Peace, and" 

Happinefs purchafed by Chrift : but becaufe that fulnefs and perfe&lon in Glory Is the chlefeft 
parc,'in comparifon whereof the beginning in this life is very fmall, I may very well extend the 
Text to that which it ftlf intends as the principal jpart 5 but I exclude not the beginnings here, 
shough I purpofe not the handling of them. 


[[I doubt not 
.but the holy 
-Ghoft by this 
the whole e~ 
ft ate of Re- 



REft is |[ The end and perfection ofmotion.^The Saints Reft' 
here in Queftion is £ The moft happy eftate of a Chriftian 
having obtained the end of his courfe] Or, £ It is the perfed end- 
lefs fruition of God by the perfected Saints according to the 
meafure of their Capacity, to which their fouls arrive at Death : 
and both foul and body moft fully after the Refurreclion and fi- 
nal Judgement. 


pan. i. 

The Stints cverUfting Reft. 


* i. T Call it the [_ eftate J of a Chriftian, ( though Perfeclion 
Jconfiils in A&ion, as the Philofopher thinks,) to note 
both the Aclive and Paflive fruition, wherein a Chriftians blelTed- 
ncls lies, and the eftablifticd continuance of both. OurTitlc will 
be perfecl,and perfectly cleared ; our felves, and fo our capacity, 
perfected ; our poffeflion and fecurity for its perpetuity,perftcl • 
our Reception from God, perfeel ; our motion or Adion in and 
»pon him, perfeel ; And therefore our fruition of him, and con 
fequemly our Happinefs will then be perfeel. And t.hi% is tni 
Eftate which we now briefly mention, and (hall afterwards more 
fully defcribe and open to you • and which we Hope by Jefus 
Chrift: very (hortly to enter upon, and for ever to poiTefs. 


2. T Call it the £ moll happy ] ellatc, to difference it, not only 
JL from all feeming happineis which is to be found in the enjoy- 

ment of creatures; but alfo from all thofe beginnings, foretafts, 
earnefts, firft fruits, and imperfecl degrees, which we have here 
in this life, while we are but in the way t It is the Chief Good 
which the world hath fo much difputed,yct millaken or neglecled; 
without which, the greateft confluence of all other good leaves a 
man miferable ; and with the enjoyment^f which, all mifery is 
inconfiftent. The beginnings in our prefent flare of Grace, as 
they are a real part of this,may alfo be called a ftate of Happinefs: 
But if confidered dif-junelJy by themfelves, they deferve not that 
Title, except in a comparative fenfe, as a Chriftian is compared to 
men out of Chrift. 

S E C T. I V. 

3. "I Call it the eftate of Qa Chriftian] where I mean only the fin 
Xcero, Regenerate, Sanclified Chriftian, whofe Soul having 

difcovercd that excellency in God through Chrift, which is qot in 
the world to be found , thereupon clofethwith him , and is cor 
diaily fet upon him. I do not mean every one that being born 
where Chriftianity is the Religion of the Country, takes it up as 
D 4 other 

5. 2. 

* u n on 

fed flat ;> 


Guii.Gibitu f . 
quod tamen 


The Saints ever lofting Reft, 

Pare, i 

Col. i. ii. 
Ads i6. 18. 
Afts 10.32. 
Joh. 15.19. 
Hcb. 10.36. 

§. 5 

§. 0". 

«£. Whether 
to make Sal- 
vation our 
end, be not 
or Legal ? 
As if the very 
feeklng of life 
i\ all, were the 

other fa(hions,and is become a Chriftian he fcarce knows how,or 
why .- Nor mean I thofe that profefs Chrift in words,but in works 
deny him. (Khali defcribe this Chriftian to you more plainly .af- 
terward.) Itisaneftate to which many pretend, and that with 
much confidence, and becaufe they know it is only the Chriftians, 
therefore f hey all call chemfelves Chriftians: But multitudes will at 
laft know,to their eternal forrow, that this is only the Inheritance 
of the Saints, and onely thofe Chriftians (hall polTefs it, who are 
not of the world, and therefore the world hates them who have 
forfaken all for Chrift, and having taken up the Cr ok, do follow 
him, wjth patient waiting, till they inherit the promifed Glory.. 

S E C T. V. 

4: T Add, that this Happinefs confifts in obtaining [\he End]] 
JL where I mean the ultimate and principal end , nut any end 
feemdum quid fo called, fubordinate, or lefs principal. Not the 
end of conclufion, in regard of time ; for fo every man hath his 
end : But the end of Intention, which fets the Soul a work,and is 
its prime motive inallitsaclions. That the chief Happinefs is in 
the enjoyment of this End, I (hall fully (hew through the whole 
Difcourfe, and therefore here omir. Everlafting wo to that man 
jwho makes that his end here (to the death,) which if he could 
I attain, would not make him happy. O how much doth our ever- 
lafting (lace depend oryaur Right judgement and eftimatibn of 
our end ! 


BUt it is a great doubt with many, whether the obtainment of 
this glory may be our end > nay, concluded , that its mercc*. 
nary ; yea, that to make Salvation the end of Duty, is to be a Le- 
galift, and acl under a Covenant of Works, whofe Tenor is, Do 
this and Live. And many that think it may be our end, yet think it 
may not be our ultimate end; for that (hould be onely the glory 
of God. I (hall anfwer thefe particularly and briefly. 

fureft way to mifs of it. Clean contrary to the whole tenor of Scripture. 

I. It's 

Pare, i 

The Saints evtrUfting Reft, 

* /^.By Way 
of merit fidd- 
ly lo called. 

I, TT's properly called mercenary when we expeft it as wages 
X for work done * i and fowe may not make ic our End. 
Otherwife it is only fucb a mercenarinefs as Chrift commandeth. 
For confider what this End is ; ii's the fruition of God in Chrift ; 
and if feeking Chrift be mercenary, I defire to be fo mercenary. 

2. It's not a note of a Legalift neither : It hach been the ground 
of a multitude of Late raiftakes in Divinity, to think \\i\\\T) o thu 
and live"] is only the language of the Covenant of Works. It's, 
true, in iome fenfe it is j but in other not. The Law of Works on- 
ly faith [T)o this (rhat is, perfectly fulfill the whole Law^ and 
Live'] (that it; for fo doing ; But the Law of Grace faith [Do 
this and live] too ; that is, Believe in Chrift, leek Kim, obey 
him fincerely as thy Lord and King ; forfake all, (uflfer all things, 
and overcome { and by fo doing, or in fo doing, as the Conditi- 
ons which the Gofpel propounds for Salvation, you (hall live.|| if 
you fet up the abrogated duties of the Law again,you are a Lega- 
lift: if you fet up the duties of the Gofpel in Chrifts ftead^w whole 
or in part, you erre (till. Chrift hath his place and work ; Duty 
hath its place and work too; fet it but in its own place, and expeel 
from it but its own part,and you go right. Yea more ("how unfavo- 
ry foever the phrafe may feemj you may, fo far as this comes to, 
truft to your Duty and works, that is, for their own part ; and 
many mifcarry in expecling no more from them (as to pray and 
to cxpefl nothing the morejthat is,from Chrifr,in a way of duty. 
For if Duty have no (hare,why may we not truft Chrift as well in 
a way of difobedienceasduty ? In a word, you muft both ufe 

g/ati<e 3 alium 

contra fecuritatem & abufum gratia'. Cum dlfputatur contra Judaifmum five luflitiam cperum, ut 
Paulus in 7^m.& alibi fecit 3 t urn doccmur fold fide hominem luflificaii. h.e.Nikil in nob a placerc Deo 
nip per abnegationcm Meriti & acceptationcm doni Evangelici. At cum difputatur contra feuirita. 
tern & docctur quid retjefiu amicit'ue Divin* nobis agendum (jt 3 ut Jacobus fecit j& hodie vel max!, 
me neccife eft, D. Tojfaniu in Vifput. contra PfeudevangelicoSf & alii pic & prudent cr jam p/iuem 
manner unt \ tunc ncgatur folam fidem fufficerc, & pr accipiuntur omnia qum quoquo modo profunt: 
(we dtfponant ad fidem 3 five in iis confummetur fides 3 ficut qu*% us. fine & Effhclibus fuu con- 
fummatur 3 &c. 'five prafens jam antic itia per ilia fir met ur nedifjiliat 3 veletiam augeatur quod ad 
cfll tins aliquos y & hoc modo quafi impleatur. C onrad. Bergius Prax Catholic. DifTcrt.7 . P99 1 . 
Soundly Pa-raus .Viktur Nolandum quodDeus praflationem promiffionum fuarumvidetur anO' 
fir a obcdicnlia fufpendcre 3 -non fufpcndit> fed illam cum ifla conmclit tanquam coh.trentia&c. lnfi- 
deiibuA prom'ijjiims faft* funt imta 3 non Dei culpa, fed ipforum perfidia 5 quoniam promiffiones 
fa do it funt mutuaob'igationls , necideo funt inceru 3 quoniam Dcm in Eleftu qbedientiam ope. 
ratur per gratiam fuatn immuttbiliter. Parse, in Gen. 18 19. pag. {rtitbi) 1 163. 


It was Simon 
Magtu Do* 
Srlne, that 
men arc not 
faved accord- 
ing to Righ- 
teous Works, 
but according 
to his Gracej 
as Ir emeus re- 
peated ir, lib. 
i.advcrf. he 
refes cap. 10. 
|[ Notandam 
efi ahum effe 
loquendi mo- 
dum contra In* 
daifmum & 


The Saints everlafting Reft. 

Part, i 

* Chrift be. 
lieved for us 
legally, or To 
far as the Law 
required faith; 
but not as it is 
the Condition 
of the New 


and croft duty in fubordinarion to Chrift,but neither ufe them, nor 
truft them in co-ordination with him. So that this derogates no* 
thing from Chrift; for he hath done and will do all his work per- 
fectly, and enabkth his people to theirs : Yet he is not properly 
faid to do it himielf ; he * believes not,rcpentsnotj&cbut work- 
eth thefe in them : that is,enableth and exciteth them to do it.No 
man muft look for more from Duty then God hath laid upon it : 
and fo much we may and muft. 


*. TF I fliould quote all the Scriptures that plainly prove this, I 
1 fliould transcribe a great part of the Bible-T will bring none 
out of the Old Teftament, for I know not whether their Autho. 
rity wil here be acknowkdged-.but I deftre the contrary-minded, 
whofe confeiences are tender of abufing Scripture , and wrcfting 
it from the plain fenfe, toftudy what tolerable interpretation can 
be given of thefe following places, which will not prove that Life 
and Salvation may be, yea muft be the end of Duty. ^•5-3°,4®« 
Te will not come to me , that ye might have life. Mat. 1 1. 12. The 
Kingdom of Heaven fujfer eth violence , and the violent take it by 
force. Mat. 7. 1 3. Luke 1 3 .24. Strive to enter in at the ftrait gate. 
Phil. 2, 12. Work^ out your falvation With fear and trembling. 
Rom. 2.7, 10. To them who by patient continuance in well doings 
fe ek^ for glory , and honour , and immortality ^eternal life. Glory , 
honour and peace to every man that worketh goody && % I Cor. 9. 
24. So run that ye may obtain: 2 Tim. 2. 5 . A man unot crewn- 
ed, except he ftrive lawfully. 1 Tim. 2. 12. Jf we fujfer Voith him; 
we Jhall reign with him. 1 Tim. 6. 12. Tight the good fight of 
Faith , lay hold on eternal life. I Tim. 6. 18,19. That they do 
good works , laying up a good foundation again ft the time to come^ 
that they may lay hold on eternal life. Phil. 3. 1 4. If by any means 
I might atteinto the Refurrettion of the Dead. I prefs toward the 

I fpeak the 
more of this, 
becaufe I find 
that many 
moderate men 
who think 
they have 
found the 
mean between 
the Antino- 
mian and the 
, Legal ill; yet 
. ofoulyerr 
m this point. 
As Mr- 
the .Marrow of 
Modem Divl. 
nityj a Book 
applauded by 
fo many emi 
nent Divine?, 
in their com- 
mendatory E- 
piftles before 

ft 5 And becaufe the do&rine [ That we muft a<S from Life, but not for Life ; or in thank- 
fulnefs to him that hath fa ved us, but not for the obtaining of Salvation ] isoffuch dangerous 
conk quence, that I would advife all men to take heed of it, that regard their Salvation. 

Part. i. 

The Saints everlafting Reft. 

mark.) for the price of the high catling, &c. Rev. 12.14. Blejfed 
are they that do his commandments, that they may have right to the 
tree of life , and enter in by the gates into the City, Mat. 25. Come 
ye blejfed of my Father, inherit , &c» for I \qoa hungry, and ye, &c. 
Mat, 5. Blejfed are the pure in heart, tf'C. they that hunger and 
thirft, &c. Be glad andrejoyce, for great is your reward in Heaven . 
Luke II. 2 8. Blejfed a*' e they that hear the fVord of God, and k$ep 
it. Yea the efctptng of Hell is a right end of Duty to a Believer. 
Heb.q.l. Let us fear , left a promife being left us, of entring into his 
reft , any of you [hould feem to come fhortofit. Luke 12. 5. Fear 
him that u able to deftroy both foul and body in hell, yea, (wharfoe- 
ver others fay,) / fay unto you, Tear him. I Cot.^iy*I keep under 
my body, and bring it intofubjeclion j left, when I have preached to 
others,! my felf fhouldbe acaft-atyay. Multitudes of Scriptures, 
and Scripture- Arguments might be brought; but thefe may fuffice 
to any that believe Scripture. 


3. TJOt thofe that think this Reft may be our end , but not out 
Jl ultimate end, thatmuft be Gods glory only : I will not 
gainfaythem: Only let them confider, What God hath joyned, 
man muft not feparate. The glorifying himfelf, and the faving 
his people ( as I judge ) are not two Decrees with God ; but 
one Decree , to glorifie his mercy in their falvation , though we 
may fay that one is the end of the other .* fo I think they fibould 
be with us together intended : We (hould aym at the glory of 
God (not alone confidered, without our falvatiorr, but ) in our 
falvation. Therefore I know no warrant for putting fuch a Que- 
ftton to our felves, as fome do, Whether we could be content to 
be damned, fo God were glorified ? Chrift hath put no fuch 
queft ions to us , nor bid us put fuch to our felves. Chrift had ra- 
ther that men would enquire after their true willingnefs to be fa- 
ved, then their willingnefs to be damned. Sure I am, Chrift 
himfelf is offered to Faith in terms for the moft part refpefting 
the welfare of the firmer, more then his own abftracled glory .- 
he would be received as a Saviouc , Mediatour, Redeemer > 



x Cor. 1 5. ult. 
i Cor. 4. 17. 
& J. 1 0,1 x. 


I here under, 
rake to prove, 
that this fore- 
do&rine redtu 
ced topra&ifc 
will certainly 
be the damna- 
tion of the 
pra&ifcr : But 
I hope many 
do not pra- 
ftife their own 


fm of faving 
Faith 3 §.i. 
ch.7.p.66 3 67. 
Et Sitare^met. 
Cui & e eont. liber t. 



The S dints cverlafiing Reft t 



Reconciler, Interceffor , &c. And ail the precepts of Scriptnte 
being backed with fo many promifes and threatnings, every one 
intended of God as a motive to us, do imply as much. If ar>y 
think they ftiould be diftinguiftied as two feveral ends , and 
Gods glory preferred, fo they feparate them not afunder, I 
contend not. But I had rather make that high pitch which 
Gibnuf and many others infift on , to be the Mark at which we 
Chould all aym , then the mark by which every weak Chnftian 
(hould try himfeif. 

The Scrip- 
tures before 
cited do prove 

Joh. x.**. 

See more of 
this hereafter. 



IN the Definition , I call a Chriftians Happinefs , the end 
ofQhis Cotirfe] thereby meaning, as Paul, 2 Tim.q.j. 
the whole fcope of his life. For as Salvation may and muft 
be our end, fo not onely the end of our Faith (though that 
principally) but of all our aftions ; for as whatfoever we do, 
muft be done to the glory of God , whether eating, drink- 
ing, dec. fo muft they all be done to our Salvation. Thar 
we may believe for Salvation , fome will grant , who yet 
deny that we may do , or obey for it *. I would it were well 
underftood, for the clearing of many Controverfies , what 
the Scripture ufually means by Faith. Doubt lefs the Gofpel 
takesitnotfoftri&lyasPhilofophersdo; but, in a larger fenfe> 
for our accepting Chrift for our King and Saviour. To be- 
lieve in his Name , and to receive him , are all one .* but we 
muft receive him as King as well as Saviour : therefore be- 
lieving doth not produce heart- fubjedion as a fruit, but con- 
tain it as an efTential part ; except we fay that Faith receives 
Chrift as a Saviour firft , and fo juftifies before it take him 
for King (as fome think J which is a maimed, unfound , and no 
Scripture Faith. I doubt not, but the Soul more fenfibfy looks 
at Salvation from Chrift, then Government by him, in the firft 
work > yet (whatever precedaneous afl there may be,) it never 
conceives of Chrift and receives him to Juftification,nor knows 
him with the knowledge which is eternal life, till it conceive of 
him, and know him and receive him for Lord and King. There- 
fore there is not fuch a wide difference between Faith andGofpel 


Part. I . The S tints everlafling Reft, 


obedience, or Works, as (ome judge. * Obedience to the Gofpel 
is put f«>r Vi\tb- y and Difobedcnce put for Unbclicfoftimes in the 
Ftfew Ttframenr. But of this I have fpoken more fully elfwhere. 
5. Laftly, I make Happinefs to confift in this end [^obtained : J 
for ic is not the meerpromife of it that immediatly makes per- 
fectly happy, nor Chrifts mcer purchafe, nor our meer feeking,but 
the Apprehending and Obtaining, which fets the Crown on the 
Saints head : when we can fay of our Work, as Chrift of the price 
paid, It isfinified ; and as Paul, I have fought a good fight ^ I have 
finifiedmy courfe ^henceforth is laid up for me a crorvn of falvation. 
iTim. 4.7,8. O that we did all heartily and ftrongly believe 
that We fliail never be truly happy till then. Then fliould we not 
fo dote upon a feeming Happinefs here. 

he meant Or- 
thodoxly. See Dwdatcs Notes on James 1, and the Annotations by fome Divines of the Af- 
femblyon/rfwcj 2. 


* In this point 
of works con- 
curring inju. 
am wholly of 

D JVC (Writs 

Jullitia Aflii- 
fj/i.I will not 
fpeak fo hardi- 
ly for Works, 
nor in Defcri- 
blng Faith as 
Mr. Meads 
Sermon doth 5 
yet I believe 

What this %ejl prefuppofeth. 


Or the clearer underftanding yet of the nature of 
this Reft , you muft know, 

1. There are fome things neceffarily prefuppo- 
fed to it. 

2. Some things really contained in it. 
1. All thefe things are prefuppofed to this Reft. 

1. A Perfon in motion, feekingReft. This is mm here in the 
Way. Angels and glorified Spirits have it already : And the De- 
vils and Damned are pift hope. 


. §-1 


S. *. 

The Saints everlaping Reft. 


S. 3. 

* The only 
caufe of this 
evllj is aver- 
fion from 
God. As a 
if he lee the 
Horfes run 
headlong over 
way they will, 
&c. Athanaf. 
lib. i . Cont* 


2. A N End toward which he moveth for Reft : Which>End 
jl\ mud be fafficient for his Reft ; elfe when 'tis obtained, 

it decciveth him. This can be only God, the chief good. He that 
raketh any thing elfe for his Happinefs, is out of the Way the firft 
ftep.The principal Damning fin, is to make any thing befides God 
our End or Reft. And the firft true faving Acl , is tochufe God 
only for our End and Happinefs. 


3. A Diftance * is prefuppofed from this End; elfe there can be 
J-\ no motion towards ic. This fad diftance is the woful cafe 

of all mankindc fince the fall s It was our God that we principal 
ly loft • and were (hut out of his gracious prefence. Though fora 
talk of lofing only a temporal, earthly felicity ; fure I am, it wa 
God we fell from, and him we loft, and fince laid to be withou 
him in the world;and there would have been no death,but for fin 
and to enjoy God without death, is neither an earthly, nor tern 
poral enjoyment: Nay, in all men at Age, here is fuppofed, no 
only a diftance from God, but alfo a contrary motion: For fi 
hath not overthrown our Being, nor taken away our Motion; but 
our wel-being, and the Rectitude of our motion. When Chrift 
comes with Regenerating, Saving Grace, he finds no man fitting 
(till, but all porting to eternal Ruine, and making hafte towards 
hell- till, by conviction, he firft bring them to a ftand; and by 
convctfion, turn firft their hearts, and then their lives, fincerely to 
himfelf. Even thofe that are fan&ified and juftified from the 
womb, are yet firft the children of Adam, and foof wrath 5 at 
leaft in order of nature, if not in time. 



§. 4. 

* Bonim ittud 

quod e(i finis 

bominii operands malum , Bonum eftpartkiUarc^non unherfak &fumrmim. VI Auguftin. peccare 

e(l deficere ab eo quod fummum c(l, adidquodminwcft. Prolabitur & propria imbeciUitatc 

& depravatione ieturbatur ac dcjiciiur ad bonum pariiculart & inferius, fififta ib'i qua/cm ra- 
tionem fummi Boni. Gibieuf.I.z. dc Liber, c.20. § 2.^.4^4. . fy 

, TTEre * is prefuppofed a knowledge of the true ultimate 
JT 1. End, and its excellency ; and a ferious intending it. For jj 

Part. i. 

The Saints tvcrlafting Reft. 


fo the motion of the Rational Creature proceedeth.An unknown 
end, is no end ; it is a contradiction. We cannot make that our 
cnd,which we know not ; nor that our chief end,which we know 
not, or judge not to be the chief Good. An unknown Good 
moves not to defire or endeavour. Therefore where it is not truly 
known, f That God is this End, and containeth all good in him, 
there Is no obtaining Rtft, in an ordinary known way ; whano- 
evei may be in wayes that by God are kept fecret. 


5. T TEre is prefuppofed,not only a diftance from this Re(t,Sut 
JLJLaJfo the true knowledge of this diftance. If a man have 
loft h"s way ; and know it not, he feeks not to return ; If he lofe 
his gold, and know it not , he feeks it not. Therefore they that 
never knew they were without God, never yet enjoyed him; and 
they that never knew they were naturally and actually in the way 
to Hell, * did never yet know the way to Heaven. Nay,there will 
not only be a knowledge of this diftance, and loft eftate, but alfo 
affections jnlwerable : Can a man be brought to find html elf hard 
I by the brink of hell, and not tremble < or to find he hath loft his 
God, and his Soul, and not cry out, lam undone f Or can fuch a 
ftupid Soul be fo recovered f This is the fad cafe of many thou- 
fands • and the reafon why fo few obtain this Reft : They will not 
be convinced or made fenfible, that they are, in point of title, di- 
ftant from it ; and, in point of practice, contrary to it. They have 
loft their God, their Souls, their Reft, and do no: know it; nor 
will believe him that tels them fo. Who ever travelled towards a 
place which he thought he was at already ? or fought for that 
which he knew not he had loft .* The whole need not the Phjfitian, 
but they that arefick^, Mat. 9. 1 2. 

i Nino f* 'ices 
J diMnt.(\Kibm 
\ non cfl faicita 
tu intcllcClHi. 
Uc Seneca de 
1 1 fpeak all 
this of men of 
age, converted 
Ly the Word, 
not of tftofe 
fan di fled in 


*I mean tkofe 
that were con. 
verted at years 
of difcretion, 
and received 
not Hollnefs 
infenfibly in 
their Infancy ; 
as I doubt not 
but many 
thoufands do. 



HEre is alfo prefuppofed, A fuperiour moving Caufe,and an 
infl lence there- from; elfe fhould we allftand ftill,and not 
move a ftep forward toward our Reft; no nore then the inferiour 
wheels in the Watch would ftir,if you take away the fpring,or the 




"The Saints evcrlaflivg Reft. 

Part, i 

firft mover. This primum (JMovens is God. What hand God hath 
in evil anions, or whether he afford the like influence to their 
production, 1] I will not here trouble this Difcourfe and the Rea~ 
der to difpute. The Cafe is cleer in Good Anions : If God move 
us not, we cannot move. Therefore is it a mod necciTary part of 
our Chriftian Wifdom,to keep our fubordination to God, and de- 
pendance on him ; To be (till in the path where he walks, and in 
that way where his Spirit doth moll: ufu ally move. Take heed of 
being eftranged or feparated from God,or of flacking your daily 
expectations of renewed help, or of growing infenfibleofthene- 
ceflicy of the continual influence and afliftance of the Spirit. When 
you once begin to truft to your flock of habitual Grace,and to de- 
pend on your own underftanding or resolution, for duty and ho- 
ly walking, you are then in a dangerous declining State. In every 
duty remember Chrifts wordsjoh. 15.5. Without me+ye can do no. 
thing . And 2 Cor. 3 . $ . 2\{ot that we arefuffickni of our [elves to 
think, any thing as of our [elves, but ohy [ufjiciency is o[ God, 


inanes de bac re 

fapienter pen' 

fabit 3 &fmul 

rei altitudinem 

& hitmani in. 

genii imbecilli- 

tatem 3 mkabi- 

tur proculdubio 


vicaciam & 

audacem igno- 

Yantiam, qui 

nee adhucbanc 

litem & ani m 

morum acerbi- 

tat em de pones c 

volunt ! Quid 

temdem produxit inter Pontificiorum docliffimos protracla btec contentio ? viz. inter Jefuhas & Do- 

m'micanos , quos pr* determinant es vocant ? frufira tandem conciliantc Ariba (ut ex D. Petavii & 

Ricbardifcriptis contra Augufi. & yinccnt.lencm & aliorum patct. ) Quid tandem profecerunt 

mftrorum de bifce difidia ? & t amen nee unanimes (umtu qui videmur unanimes. O Quando cog. 

nofcent Tbeologi quam minimum de infer utabil'iom bifce norint 3 pxcipue de tttibus Dei immanmti" 

bus 3 qui (uut ipfim effentia ! 



7.TT Ere is fuppofed an inrernal principle of life in the perfon : 
L~l God moves not man likeaftone, but by enduing him firft 
with l;fe (not to enable him to move without God, but} thereby 
I to qualifie him to movehimfelf, in fubordination to God thefirft 
here de Gratia \ mover. * What the nature of this fpirjtual life is, is a queftion ex 

operantc 3 but 

de Gratia operata 5 not of the caufe, but of the efftft . For I doubt not to affirm(fo far as thefe 
obfeure things are known to us : on the ordinary grounds) that it is the very tffence of God, 
which workcth grace on the foul : For it is his vclle cffLftivum , his Will : ( God needs do no 
more to produce the creature^ or any q jality in it, but only to wi!l ir> as Dr. Tve'iffe faith, and 
Bradrvardine mor« fully and pi eremptorily ; J And Gods Will is his ErTence. I fp^ak on fuppo- 
iitfon of Gods immediate operation 5 For if God work Grace by Angtls, or any fecond caufes, 
then it cannot be thus faid of the Ad of rhefecDnd caufe,at leaft fo certainly ; but of Gods Ad 
i' is ftill true. So Clemens Alex. As Gods Will is his Work : and that is called [the World - } ] fo 
his Will is mans falvation a and that is called the Church. C[.A!.F<ed.igogM>i*c.6, 


Pa re . i • The Saints everlafting Reft, 

"'ome think. 

That the 


ceeding difficult: Whether,as (ome think(but(asIfudge)erroni- 
oufl/)ttbe Chnfthimfclfin Perfon,or Eflence? or the holy Ghoft 
pctfonally? (Or as fomc willdiftinguifti (with what fence I know 
noetic is the pcrion of the holy Ghoft>but not pjtionally^Whe 
theritbean Accident,of Quality ?or whether it be a fpiricual fub- 
ftance,as the foul it felf ? Whether it be only an acl ? or a difpofi 
tion'or a habit?(as its generally taken.) Whether a habit infufed? 
or acquired by frequent Acls to which the foul hath been morally 
pcrfwaded ? or whether it be fomewhat diftincl from a habit ie 
A power, viz.. potentia proximo inteiligefidi^ credendi, vokndi,&c. 
infpiritualibas ? * which feme think the mod probable, and chat 
ievvas fucha power thiZesJJam loft, and thac the natural man 
is ftill devoid of. Whether fuch a power can be conceived, which 
is not ReJfon it felf f and whether Reafon be not the foul ic felf < 
and fo we (hould make the foul diminished, and encreafed, as bo- 
dies: Whether fpirits have accidents as corporeal fubftances have? 
A multitude of fuch difficulties occur, which will be difficulties 
while the Doclrine of Sprits and Spirituals is fo dark to us ■ and 
that will be while theduft of mortality and corruption is in our 
eyes. This is my comfort, that death will fhortly blow out this 
duft, and then I fhall be refolved of thefe, and many more. In 
the mean time I am a Scepick. and know little in this whole do- 
clrine of fpirits, and fpi ritual workings, further then Scripture 
clearly revealed ; and think we might do well to keep clofer to its 
language. internal (enk, 

anfwerable co 
that qual'itas nsbi-nx.* qud pafjlonem effiit in fenfibi&'.&c Some think, that Grace is that Poti/t* 
tia fecusda per quant prima natural* in actum producitur. Vid. de hoc Patkeri Thefes. Or if you 
call ic a Habit 3 I gainfay not'. "Dv.Stoughton I hear was ftrong for a meer Moral operation on the 
foul, and that wi.hout inclining in any other point to Arminianifm. 

Nos emm qui totam fidem in came admimflmidamc'fedimUs, imrno & per carncm cujus eft & Os 
ad proferendum optimum quern^- fermo?iem 3 & lingua ad yon b'.ifphcmandum, e^ cor ad non indig 
nandum 3 & manui adoperandum & largiendiim tarn vctuft Hem bominhquam novitatcm adM oral era 
non ad fabftzmiditemd'Jfimitiamperti'/iercdefefjdWHs. Tertullian. li. de Anima. cap. 4). page 
( mihi) 4.1 9 

vityof nature 
containcth a 
want of che pa. 
tentia, as well 
as of the habit 
c omc fay, The 
potentia pr 
Others, The 
Potentia fee tin- 
da. Some 
thin k, The 
work of the 
fpirit doth but 
make an im- 
prefTiun on the 



HEre is prefuppofed before Reft, an aclual Motion ; Reft is 
the end of Motion. No Motion, .no Reft. Chriftianity is 
not a fedentary profeffion and employment ; Nor doth ic confift 

£ ' in 

§. 3. 


The Saints everUjling Reft. 

Part. i. 

in meer Negatives. It is not for feeding, not clothing, &c. that 
Chrift condemns.Not doing good,is not the leaft eviljfitting ftill 
will lofe you Heaven, as well as if you run from it. It's a g*eat 
Qucftion, Whether the elicit Ads of the Will are by motion, .or 
by fubitaneous mutation ? But its a Logomachy. I know when we 
have done all, we are unprofitable fervants ; and he cannot be a 
Chriftian that relies upon the fuppofed Merit of his works, in 
proper fen fe; Bur yet he chat hides his Talent, (hall receive the 
wages of a flothful Servant*. 

|| Cam enim ho- 
mo fit per na- 
turam Mobi- 
In, etfihoncfta 
fponte fua rem. 
fugitjion ta- 
mcn a Mom 
Qu'icvit. Mo- 
vetur itafy non 
jamquidem ad 
•virtutem, nee 
Veitm: fed qme 
non funt vet 


o.TTEre isprefuppofedalfo, as motion, fo fuch motion as is 
JLArightly ordered & directed toward the end. Not all moti- 
on, labour, feeking that brings to Reft. |j Every way leads not to 
this end ; But he whofe goodnefs hath appointed the end, hath in 
his wifdom,and by his foveraign authority, appointed the way. Our 
own invented ways may feem to us more wife,comely,equal,plea- 
Tant ; but that is the beft Key that will open the Lock,which none 
but that of Gods appointing wil do.Oh the pains that finners take, 
and Word lings take,but not for this Reft ! Oh the pains and coft 
that many an ignorant and fuperftitious foul is at for this Reft,but 
all in vain / How many have a z,eal ofGod^ but not according to 
knowledge ? Who being ignorant of Cjods right eoufnefs, and going 
fans vires juas \ about to eftabtipj their oVvn Righteoufnefs , have not fubmitted 
pervertit\ abu- \ themfehes to the righteoufnefs of God', nor known , That Chrifl 
is the end of the Law for Righteoufnefs to every one that believeth f 
Rom. 10.2,3 4.Chnft is thedoor,theonly wayto thisRcft.Some 
will allow nothing elfe to be called the wayjeft it Derogate from 

Chrift: * The truth if, Chnft is the only way to the Father : Yet 

dita libera : 

potcjlfy bona ut cligcre, ita & averfari, &c. Athanafim lib. 1. cant. Gentiles, tranfl. * Objecl. 
If many Conditions are required in thofe that are to be Juftified, then we are not juftified of 
meer Grace. An/.l diftinguim of Conditions ; If many conditions are required in the Juftified 
which bear proportion with Gods Iuftice , I grant all. But if the conditions which are requir- 
ed in thofe that muft be bear no proportion with Gods lufticej deny that it thence 
follows that I uftificacion is not of meer Grace For it is not all Conditions that are excluded 
(by Grace) but thofe which may bear the nature of Merit. Qamero in Op.Vol. impref. M 6 f • Cum 
igitur operibus Juflificat'ionegatur , vis Juflificandi Meritor iaNcgatur. I oh. Crocius dejufiific, 6. $0 Riviw Rcdemp.Dr. Vownes of Chrifts 5. Offices ; Rivet, on 
Genef. and generaliy our Divines againft the Papifts do oppofe the Merit of Works,as the point 
wherein our Difference lieth. They make it all one to fay that works do not juftifie,and they do 
not Merit : meaning by works as Paul doth,fuch as make the Reward to be not of Grace but of 
* Dtbt. Rom.4.1,4. But Obedience to Chrift as a Condition only thev deny not. faith 

tens bis ai ea4 
quas excogita- 
vit concupif" 
ccntias carnis 5 
e(i qmppe con- 

Pare, i 

The Saints everhfling Reft. 


faith is the way to Chrift • and Gofpel obedience, or Faith and | 
Works the way for thofe to walk in, that are in Chrift. There be 
(as before^ many waysrequifitein Subordination to Chrift, but 
none in Co-ordination with him. So then, its only Godb way 
that will lead to this end and Reft. 

S E C T. X. 

10. sphere is fuppofed alfo,as motion rightly ordcred,fo ftrong 
X and conftant motion, which may reach the end. If there 
be not ftrength put to the bow,the arrow will not reach the mirk; 
The lazy world, that think all too much, will find this to their coft 
one day. They that think lefs ado might have ferved, do but re- 
proach Chrift for making us fo much to do. They that have been 
moft holy,watchful,painful to get faith & aflfurance, do find when 
they come to die, all too little ; We fee daily the beft Chriftians 
when dying,Repent their Negligence ; I never knew any then re- 
pent his holinefs and diligence. It would grieve a mans foul to fee 
a multitude of miftaken turners lay oat their wit,and care & pains 
for a thing of nought, and think to have eternal Salvation with a 
wi(h. If the way to Heaven be not far harder then the world ima- 
gines, then Chrift and his Apoftles knew not the way,or elfe have 
deceived us : For they have told us,That the Kingdom of Heaven 
fuffereth violence;That the gate is ftraight & the way narrow,and 
we muft ftrive if we will enter j for many (hall leek to enter, and 
not be able ; ("which implies thefaintnefs of their feeking, and 
that they put not ftrength to the work) and that the righteous 
themfelves are fcarcely faved. If ever Soul obtain Salvation in 
the worlds common^carelefsjeafie way, then He fay, there is a near- 
er way found out then ever God in Scripture hath revealed to the 
fons of men. But when they have obtained Life and Reft in this 
way, letthemboaftofit; till then, let them give us leave ( who 
would fain go upon fure grounds in point of eternal Salvation^ 
to believe, that God knows the way better then they, and that 
his Word is a true and infallible difcovery thereof. 
I have feen this Doclrine alfo thrown by with contempt by o- 

Shers,who fay ; What, do you fet us a working for heaven? Doth 
>ur duty do any thing? Hath not Chrift done all/ Is not this to 
nake him a half Saviour } and to preach Law ? 

E 2 * Anf. 

§. io. 

Mat. ii. ii. 
Luke 1 $. if, 

i Pet.4.i8. 

The Saints everlafting Reft. 


* <±Anj. Ic is to preach the law of Chrift • his Subjecls are not 
Lawlefs; It is to preach Duty to Chrift : No more exict requirer 
of duty,or hater of fin ,trien Chrift. Chrifthath done, and wifido 
all his work, and therefore is a perfect Saviour ; but yet leaves for 
us a work too ? He hath paid aU the price and left us none to pay; 
yet he never intended his purchafe fliould put us into abfoluce,im- 
mediate perfonal title to glory in point of Law,much lefs into im- 
mediate pclTeflion: What title (improperly focalledj we may 
have from his own,and his Fathers fecret counfel,is nothing to the 
Queftion.He hathpurchafed the Crown to beftow only on || con- 
dition ofbelieving, denying all for him, fuffering with him, petfe- 
vering and overcoming.He hath purchafed Juftification to beftow 
only on condition of out believing, yea repenting and believing, 
f That the firft grace hath any fuch condition, I will not affirm ; 
but following nercies have : Though 'tis Chrift that enableth alfo 
to perform the is not a Saviour ofTered,but received 
alfo/hat muft fave.Tt is not the blood of Chrift fhed only,but ap- 
plyed alfo that muft fully deliver : Nor is it applyed to the Jufti- 
fication, or falvation of a fleepy foul : Nor doth Chrift carry us to 
heaven in a chair of fecurity. Where he willpardon,he will make 
you pray, Forgive m our trefpajfes;*nd where he will give righte- 
oufnefs 3 he will give hungring and thirfting; Ic is not through any 
imperfection in Chrift, that the righteous are fcarcely faved ; no 
nor that the wicked perifli, as they (hall be convinced one day .In 
the lame fence as the prayer of the faithful, iffcrvent,avaiIethfor 
outward mercies,in the fame fenfe it prevaileth for Salvation alfo: 
For Chrift hach purchafed both. And as Baptifm is faid to fave us; 
fo ot her duties too ; Our righteoufnefs which the Law of works 
requireth, and by which it is fatisfied, is wholly in Chrift,and not 
one grain in our felves : nor muft we dare^o think of patching up 
a Legal righteoufnefs of Chrifts and our own together 5 that is; 
that our doings can be the leaft part of fatisfaclion for our fins,or 
proper, merit. But yet our felves muft perfonally fulfil the con- 
ditions of the new Covenant, and fo have a perfonal Evangelical 

*Age te-<yaon 3 
omnefy jam 
& ct cdibilcs 
ejui barct'rcij 
quid a u dibit is 
diccrc ? Rcfci- 
dune C'hriftm 
f/iora prteccp- 
t(i y non occiden. 
di y non adults* 
randiy ncm fu • 
randi 3 nenfal- 
jum tcftand'h 
diligendi pa- 
trcm? An & 
ilia, (trvaviti 
& quod <k- 
erac.adiecit ? 

Cbr'ifiui inter" 
rogatui a quo- 
dam: Precep- 
tor optime 3 
. vitam aternam 
poflidzbo ? de 
pr<tce,,ta crea- 
tors, aneafci- 
rctjd eft, face, 
ret , expoJiuU* 
vitt adcovte- 
jlanium prx>> 
ceptU creato- 
rs vitam ac- 
quiri (empitcr- 
nam. Tertul. 
ubi fupra. 

fttficandi, fie cjm modm & ratio Ma dependet a. Dei voltmtate. lohan. Crocius de Iuftific. 
Difj) \ Adjunxit plane & addtdit legem, certa nos conditione & fpontione con* 
{k'tngensy nt fie nobis dimitti debita po^ukmm^ ut ipji debitor ibis noftris dimittimm, fcientcs irrr 
pipdrim-npojfequodp/opeccatspetimisynift&ipfit&c. Cyprian in Orat. Dominic. Sedt 17. 
fage3 x 4. 


Part. i. 

The Saints cvirlafting Reft. 


Righteoufnc fsjor never be faved by Chrifts Righteoufnefs.Therf- ' L W clem, s 
fore fay not, It is not duty, but ChrifV - For it is Chrift in away of ' 
duty. As duty cannot do it without Chrift , fo Chrift will not 
without duty ; But of this enough before. 

And as this motion muft be ftrong, foconfhnt, or it will fall 
fhortofReft. To begin in the Spirir,andend in the flcfh,will not 
bring to the end of the Saints. The certainty of the Saints perfe- ■ 
verance, doth not make admonition to conftancy unufefull. Men | 
as feemingly holy as the beft of us,hsve fallen off* He that knew it J 
unpoflible, in the foundation, to deceive the EIccl, yetfawitne- 
ceitary to warn us, tha: he (only,) that endureth to the end (hall 
be laved ; Read but the promifes Rev. 2.^3, to him that over- I 
cometh. Chriftsown Dilcipks muft be commanded to continue I 
inhisLove,and that by keeping his commandment • and to abide 
in him, and his word in thetn,and he in them 
to fome, that Chrift fhould command us that He abide in us ; fee 
M.i 5.4,5 ,6,7 9> l ° & 8-31. 1 hhn 22.4.28. 

poP mit. 
Againft thofe 
that cry down 
Law and tear. 
Gal, j. 5 . 

Mu. 24 ij f 
Mark. 15.1 $. 
Aft. ia.43. 
& 14. 22. 

Itwillfeemftrange!^ 1 -/^^' 



1 1. r "PHere is prefuppofed alfo to the obtaining of this Reft , a 
■** ftrongdefire after it. The Souls motion is not that which 
we call violent or conftrained,( none can force it)but natural,™*. 
according to our new nature. As every thing inclines to its proper 
Center, fo the Rational Creature is carryed on in all its motion, 
with defires afcer.its end. This end is the firft thing intended, and 
chiefly defired , though laft obtained. Obferveit, and believe it, 
who ever thou art $ there was never Soul that made Chrift and 
glory the principall end, nor that obtained Reft with God, whofe 
defire was not fet upon him, and that above all things elfe in the 
world whatfoever : Chrift brings the heart to heaven firft, and 
then the perfon : His own mouth fpoke it ; Where pur treafure #, 
there mil your heart be alfo. Mat. 6.21. A fad conclufion to thou- 
fandsofprofelTedChriftians. He that had truly rather have the 
enjoyment of God in Chrift,then any thing in the worId,(haI have 
it ; and he that had rather have any thing elfe, (hall not have this, 
( except God change him. ) Its true, the Remainder of our old 
nature will much weaken and interrupt thefe defires , but never 
overcome them. The paffionate motion of them is oft ftrongeft 

E 3 towards 


Jam. 1.15. 

§. II. 



The Saints everUffing Reft. 

Part. i. 

§. 12. 

Proverbs 4. 6. 
Mat. 1 1.30. 
i John 5. 3, 

f Thu Salva- 
tion is given 
per modum 
Pramii, Dr. 
Twifs faith oft 

towards inferiour fenfible things : but the ferious deliberate Will 
or Choyce, which is the Rational Defire, is moft for God. 


1 2, T Aftly,here is prefuppofed.painfulnefs and wearinefs in our 
A^motion.This arifeth not from any evil in the work or way; 
for Chrifts yoke is eafie, his burthen light, and his commands not 
grievous : But 1. From the oppofition we meet with, 2. The con- 
trary principles ftill remaining in our nature, which will n ake us' 
cry our O wretched men, Rom. 7. 24. 3, From the weaknefs of 
our graces, and fo of our motion. Great labour, where there is a 
fuitable ftrength, is a pleafure ; but to the weak how painful / 
With what panting and wearinefs doth a feeble man afcend that 
hill which the found man runs up with eafe / We are all, even the 
beft, but feeble. An eafie, dull profeffion of Religion, that neverTl 
encountered* with thefe difficulties and pairs, is a fad fign of an. 3 
unfound heart. Chrift indeed hath freed us from the Impoffibili- 
ties of the covenant of Works,and from the burthen and yoke of 
Legal ceremonies,but not from the difficulties and pains of Gof- 
pel-duties. 4. Our continued diftance from the Bnd, willraife 
fome grief alfo: for defire and hope, implying the abfenceof the 
thing defired ; and hoped for,doever imply alfo fome grief for that 
abfence ; which all vanilh when we come to poffeffion. All thefe 
twelve things are implyed in a Chriftians Motion , and fo prefup- 
pofed to his Reft And he only that hath the prerequifice Qualifi- 
cations, fhallhave the Crown : Here therefore fhould Chriftians 
lay out their utmoft care and induftry ; parc,and God 
Iwtil certainly fee to his part : Lookyou to your heaits and duties 
fin which God is ready with aflifting Gruce) and he will ke that 
you lofe not the * reward. Ohow mod Chriftians wrong God 
and the.mfelves with being more folicitou* about Gods part of 
the work then their.own ; as if Gods (aith/ulnefs were more to \ 
be fufpe&ecfythen their unfaithfull treacherous hearts. This Reft: 
is glorious^ and God is faitbiuil, Chrifts death is ibfficient,and the 
Promife isuniverfal^free and true ; You need not fearmiflingof 
Heaven through the Deficiency or fault of any of thefe. But yet 
for ail thefe, the falfenefs of your own hearts, if you look not to 
them, may undo you. If you doubt of ttas, believe the holy? 



Rare. i. 

The Saints evtrlafting Reft, 


Ghoft, Hcb. 4. 1. Having a Promife lefc as of entering into his 
Reft, lee us fear left any of you fhould feem to come foorc of ic. J 
The Promife is True, but Conditional ; Never feir whether God I 
will break Promife ; but fear left you (hould not truly perform I 
the Condition ; for nothing elfe can bereave you of the Benefir. I 

far. &xn fo&w&m r J 


What this %eji containeth. 

sect. 1. 

Ut all this is only the outward Court* or at leaft 
not the holieft of all : Now we have afcended thefe 
fteps, may we look within the vail ? May we (hew 
what this Reft containeth, as well as what it pre- 
fuppofeth ? But alas, how little know I of that 
whereof I am about to fpeak / Shall I fpeak before 1 know ? But 
if I ftay till I clearly know, I flhall not come again to fpeak. That 
glimps which Paul faw, contained that which could not , or muft 
not be uttered, or both. And if Taul had had a tongue to have I 
uttered it, it would have done no good, except his hearers had j 
ears to hear it. If Paul had fpoke the things of Heaven in the 
language of Heaven,and none underftood that language,what the 
better ? Therefore lie fpeak, while I may, that little, very little 
which I do know of it, rather then be wholly filent : The Lord 
reveal it to me, that I may reveal it to you; and the Lord open 
fome Light, and Qiew both you and me his Inheritance; Not as to 
Balaam only, whofe eyes the vifion of God opened, to fee the 
goodlinefs of Jacobs Tents, and Jfraels Tabernacles, where he had 
no portion ; but from whence muft come his own deftrudion : 
Not as to Mofes, who had only a difcovery, inftead of polTeffion, 
and faw the Land, which he never entered: But as the pearl was 
revealed to the Merchant in the Gofpel , who refted not tilthe 
E 4 had 


1 Cor.xa.4. 


Num/24. if 

Deut. 3 4.1,2 

4f, $6. 


The Saints everlafting Reft, 

Part, t 


i. Ceffation 

from all chac 
a&ion which 
hath the na- 
ture of means. 

i Cor. i$.*. 
i Knowledge. 
i. Faith. 
(How far.) 

$. Prayer. 
4. So lafting, 
and Sacra- 

had fold all be had, and bought h; and as Heaven was opened co 
bleffed Stephen, which be was (hortly to enter, and the glory 
(hewed him, which (hould be his own poffeflion. 


THere is contained fn this Reft 
1. A Ceffation from Motion or Aclion • not of all action, 
but of that which hath the nature of a Means, and implies the ab» 
fence of the End. When we have obtained the Haven, we have 
done fayling. When the workman hath his wages, it is implyed he 
hath done his work. When we are at our journies end, we have 
done with the way. Ail Motion ends at the Center; and all 
Means ceafe, when we have the End. Therefore prophecying 
ceafeth, tongues fail,and knowlddge (hall be done away ; that is, 
fo far as it had the nature of a Means, and was imperfect : And fo 
Faith may be faid to ceafe ; not all Faith,(for how fhall we know 
all things pad, which we faw not but by believing l how fhall we 
know the laft Judgement, the Refurreclion of the body, before 
hand, but by believing f how fhall we know the Jife Everlafting, 
the Eternity of the joys we poiTefs, but by believing? ) But all 
that Faith which as a Means referred to the chief End, fhall ceafe. 
There (hall be no more prayer, becaufe no more neceffity, but the 
full enjoyment of what we prayed for. Whether the foul pray for 
the bodies Refurreclion, for the Isft Judgement, &c. or whether 
foul and body pray for.the Eternal continuance of their joys, is to 
me yet unknown ; Otherwife we (hall not need to pray for what 
we have; and we iluli have all that Is defirable. Neither (hall we 
need to faft, and weep, and watch any more, being out of the 
reach of fin and temptations. Nor will there be ufe for Inftrucli- 
ons and Exhorcacions ; Preaching is done ; The Miniftry of man 
ceafeth; Sacraments ufe kis; The Laborers called in,becaufe the 
harveft is gathered; the Tares burned, and the woik done : The 
unregenerate paft hope; the Saints paft fear, forever; Much 
leis fhall there be any need of labouring for inferiour here 
we do ; feeing they will all devolve themfelves into the Ocean of 
the ultimate End,and the Leffer good be wholly (wallowed up of 
the Greateft. 


Part, i 

ihe Saints ever lafting Reft \ 

2. npHis Reft containeth a perfect freedom from all the Evils 
1 that accompanied us through our courfe , and which ne* 
ceffariJy follow our abfence from the chief good: Befides our free 
dom from thofe eternal flames , and reftleft miferies, which the 
negkders of Ch,ift and Grace muftremediltfly endure ; an inhe- 
ritance which borh by birth and a&ual merit,was due co us as well 
as to them. As God will not know the wicked,* fo as to own 
them; fo neither will Heaven know iniquity to receive it : for 
there entereth nothing that defileth,or is imclear;all that remains 
without. And doubtlefs there is not fuch a thing as Grief and 
Sorrow known there ; Nor is there fuch a thing as a pale face, a 
languid body, feeble joyncs, unable infancy, decrepit age, peccant 
humors dolorous ficknefs, griping fears, confuming cares, nor 
whatfoevcrdeferves the name of evil. Indeed a gale of Groans 
and Sghs, a ftream of Tears accompanies us to the very Gates, 
and there bids us farewel for ever : We did weep and lament, 
when the world did re/oyce ; but our Sorrow is turned into Joy, 
and our Joy (hall no man take from us. God were not the chief 
and perfeel good, if the full fruition of him did not free us from 
all Evil. But wefhall have occafion to fpeak more fully of this in 
that which follows, 


2. Perfed 
freedom from 

i. Sin. 

2- Sorrow 
and fuffering. 

John 16, 20, 
21, 21. 


3. TPHis Reft containeth the Higheft Degree of the Saints per- 
1 fonal perfection • both of Soul and Body. This neceflarily 
qualifies them to enjoy the Glory, and throughly to partake the 
iweetnefsofir. Were the Glory never fo great, and themfelves 
not made capable by a perfonal perfection fuitable thececo, it 
would be little to them. There's neceflfjirya right di r pofition of the 
Recipients a right en j'oying 5 and a feeling .-This is one thing that 
makes the Saints Joys there lo great ; Here, Eye hath not feed, 
not Ear heard, nor heart conceived what God hath layd.upfor 
them that wait for him : For the Eye of 9tQi is not capable of 
feeing it, nor this Ear of hearing ic, nor this Heart of undemand- 
ing ic ; But there the Eye, and Ear, and Heart are made capable ; 
elfe how do they enjoy ic ? The more perfeel the fight is,the more 
delightful the beautiful objecVThe more perfeel the Appetice,the 
fwecter the Food. The more mufical the Ear, the more pleafanc 


J. Perfonal 

in the higheft 
degree, both 
of Soul and 
Beata Vita 
eft conveniens 
naturtt fua ; 
Qua non all' 
ter cmtingere 
potefl, qnam fi 
primum fana. ,j 
menscjly &in 
perpetua pof- 
[ejjioae janitam 
tk fit*. Seneca 
de Vita bear. 
c j. 


Gem. i?. 

4. Chiefly the 
ncereft fruiti 
onof God 3 
the chief good. 

i Iohn i . a. 
qui perpetua 
miindwn ratio- 
m gubernati 
Terr arum cce- 
Uquefator, qui 
tempm ab <evo 
Ire jubeSiflabi- 
Ufque manens 
dot cttn&x 
d*Xy femita i 
terminus idem) 
Tit requies 

the Saints everlafting Reft, 

Part, i j 

the Melody. The more perfect the Soul, the more joyous thofe I 
joyes and the more Glorious to us is that Glory. Nor is it onely 
our finfull iaiperfecYion^that is here to be renwedjnor onely that I 
which is the fruit of (in ; but that which adhered to us in our pure I 
naturals, ^wwdteffing the Garden,was neither fin,nor the fruit ; 
of fin.- Nor is either to be lefs Glorious then the Scars,or the Sun 
in the Firmament of our Father : Yet is this the dignity to which 
the Righteous dull be advanced. There is far more procured by 
Chrift, then wa? loft by Adam, It's the miferyof wicked men 
here, that all without them is mercy, excellent mercies j but with- 
in them a heart full of fin (lues the door againft all, and makes 
them but the more miferable. When all's well within, then all's 
well indeed.The neer Good,is the beftiand the neer evil, and ene- 
my, the worft. Therefore will God, as a fpecial part of his Saints 
Happinefs, p:rfe& themfelves, as well as their condition. 


4. T^His Reft containeth,as the principal part,our neareft fruiti. 
-*- on of God the chiefeft Good. And here, Reader, wonder 
not if I be at a lofs ; and if my apprehenfions receive but little of 
that which is in my expreflions. if to the beloved Difcip!e that 
durft (peak and enquire into Chrifts fecrets,and was filled with his 
Revelations,and faw the new ferttfalemin her GIory,and had feen 
Chrift, Mofes and Eliot in part of theirs ; if it did not appear to 
him what we (hall be, but only in generall, that when Chrift ap. 
I pears, we thall be like him, no wonder if I know little. When I 
know fo little of God,I cannot know m achwhat it is to enjoy him. 
When it is fo little 1 know of mine own foul, either it's quiddity, 
or quality while it's here in this Tabernacle 3 how little mud I 
needs know of the infinite Majefty, or the ftate of this foul, when 
it's advanced to that enjoyment f If I know fo little of Spirits and 
Spirituals, how little of the father of Spirits > Nay, if I never faw 
that creature,which contains not fomething unfearchsble$nor the 
worm fo fmall,which afforded not matter for Queftions to puzzle 
the greateft Philofopher that ever I met with, no wonder then if 

tranquillapiU > 

le cemcre 3 finis. Boetius Vide Gerfon.pmuz. -Alphabet. divini AmorU 

&*fx$c&entw div'mu expatiantem. 

cap. 14, egregie de attyibutis 


Part. i. 

The Sdints cvcrlafting Reft. 


Beatitudo fu- 
& formaiitcr , 
cit ipfofruen. 
tcsjjoc eft Di- 
vino. EouiL7i 3 
mum Bomirn. 
vttcm fomaks 
cfl ip/a ftfiuio, 
&c. Sccila in 

mine eye fail when I would look at God, my tongue fail me in 
fpeikingofhim, and my heart in conceiving. As long as the A- 
thtnianSuperfcription doth fo too well fuite with my facrifices 
[To the unknown God.'] and while I cannot contain the fmalleft 
rivulet, it'slirtle I can contain ofthisimmenfe Ocean. We (hall 
never be capable of clearly knowing, till we are capible of fully 
enjoying, nay nor till we do actually enjoy him. What (trange 
conceivings hath a man born blinde, of the Sun, and its light ? or 
a man born deaf,of the nature of founds and mufick? So do we yet 
want that fenfe,by which God muft be clearly known.I ftand and 
look upon a heap of Ants, and fee them all with one view, very 
bulie to little purpofe : They know not me, my being,nature, or 
thoughts,though 1 am their fellow- creature:How little then muft 
we know of the great Creator, though he with one view conti- 
nually beholds us all. Yet a knowledge we have, though imper- 
fect, and fuch as muft be done away: A Glimps the Saints behold, 
though but in a glafs;which makes us capable of fome poor, gene- 
ral, dark apprehenfions of what we (hall behold in Glory. If I 
fhould tell a Worldling but what the holinefs andSpiritual joys of 
the Saints on Earth are, he cannot know it ; for grace cannot be 
clearly known without grace ; how much lefs could he conceive 
it, (hould I tell him of this glory? But to the Saints I may be 
fomewhat more encouraged to fpeak ; for Grace giveth them a 
dark knowledge, and (light tafte of Glory; 

* As* all good whatioever is comprlfed in God, and all in the 
creature are but drops of thisOcean.So all the gloryof the bleiTecj, 
is comprifed in thejf enjoyment of Godjand if there be any medi- 
ate joys there, they are but drops from this. If men and Angels 
(hould ftudy to fpeak the blefTednefs of that eftate in one word, 
what can they fay beyond this.That it is the neareft enjoyment of 
God. ? Say they have God, and you fay they have all that/* worth a 
having.Othe ful Ioys offered to a believer in that one fentence of 
Chrifts 3 I would not for all the world that one verfe had been left 
out of the Bible ; Father,! yvill that thofewhom thou haft given me^ 
be with me where I am, that they may behold my Qlorj Vrhich thou 
haft given w^Ioh.17.24. Every word full of Life and Ioy. If the 

lib* \. cent. Gcnt'iL God is by Nature incorporeal, neither fubjed to fight nor touch : 
He is moft Powerful!, and nothing hoideth him, bat he hoideth or contained* all thing?, and 

*God isde - 
fined to be 
one that want- 
eth Nothing, 
and is fuf- 
ficient for 
himfelf, and 
full or" him. 
l'elf, in whom 
ail things do 
who himfelf 
giveth Being 
to all , faith 

uleth over all. idem. Ibid. 



The Saints everlafling Reft. 

Part. i. 

i Kings 10.8. 

Some :■ inter* 
pret rooft of 
thofe Scrip- 
tures in the 
of the Chur- 

lt would hold 
a, minori, 
Tuesrecrea- \ 
tor omnium qui 
dixlfl'h Vcnlte 

Queen of .SWrf had caufe lofay of Solomons Glory, Happj are 
thy men, happy are thefe thy fervants that ft mi continually before 
thee, and that hear thj Vvifdom ; then Cure they that ftand continu- 
ally before God,and fee his glory, and the Glory of the LamMre 
fomewhac more then happy : To them will Chrift give to eat of 
the Tree of Life , which is in the midft of the Taradife of God, Rev. 
2. 7. And to eat of the hidden Manna, verf.17. Yea, he will make 
them Tillars in the Temple of Cjod, and they fhall go no more out : 
I and he will write upon them the Name of his (Jod t and the name of 
ches glory on | the City of his God, [_New Ierufalem~\ which cometh down out of 
L I heaven from God, andh* own T^ew Name, Rev. $.1 2. Yea more 
(if more may be) he will grant them to fit with himin his Throne, 
Rev. 3. 2i. Thefe are they Vvho come out of great tribulation, 
and have Wafhed their robes, and made them White in the blood of 
the Lamb ; Therefore are they before the Throne of God, andferve 

"tuabTalu ^ m *V an< * "&* m ** Tem P !e : an ^e thatfttteth in the Throne 
&c. Amma * fhall dwell among them : And the Lamb which is in the midft of the 
cnimqutefl in j Throne Jhall feed them, and lead them unto living fountains of Ma- 
te, r adnata in ! ter . 4W J God (hall Wipe away all tears from their eyes^KiV.J. 14,15, 

CmU \ta'& & l 7' An( * may we not now k° a ^ w * tn tnc Sp^te* This is my Belo- 
ved, daughters oflerufaleml and this is the glory of the Saints ! 
Oh blind deceived world , Can you (hewusfuchaGlory V This 
is the City of our God , where the Tabernacle of God is with men, 
and he will dtoell with them, and they {ball be his people, and God 
himfelf fhall be with them t andbe their God,Rev. 21.3. The Glory of 
God fhall lighten it, and the Lamb is the light thereof, Verf. 24, And 
there fhall be no more curfe, but the Throne of, Cjod and the Lamb 
fhall be in it, and his fervants fhall ferve him, and they fhall fee his 
face, and his name fhall be in their foreheads, Thefe fayings are 
faithful and true, and thefe are the things that muft Shortly be done, 
Rev. 22, 3, 4, 6. And now we fay ( as Mephibofheth ) Let the 

ie eft, non refi. world take all befides, if we may but fee the face of our Lord in peace, 
fuffiut. if t h e L or( j iif t U p tne light of his countenance onus here, it pots 
! more gUdnefs in our hearts then the worlds encreafe can do,Pfal. 
j 4. 6, 7. How much more,when in his* light we (hill have light, 
; without darknefs; and he (hall make us full of joy with his coun- 
I tenancc ? *Rejoyce therefore in the Lord O ye righteous ; andfbout 
I for joy, all ye that are upright of heart, and fay with his fervant 
j David, the Lord is the portion of mine inheritance : The Lines 


qitieta eft 5 
qua veto in te 
non e(l, multu 
vanis ybintaf- 
matibus fatiga* 

Tu fuffickntif- 
fimm es j Qui 
te hxbet, totum 
babel; qui non, 
meniitm eft & 
pauper 1 qu'a 
qrticquid prater 

Geifon part. 
3. Alphiber. 
amor is div'mi. 
cap. 14. 

* Pfal.** .9. 

* PfaLjj.i. 

Pare. i. 

The Saints everlaftingReft. 

are fatten to me in plea/ant places • yea, I have a goodly heritage : 
fet the Lordahvaics before me,becaufe he is at my right hand 
I f> hall not be moved : Therefore my heart l< glad, and my glory rejoy- 
ceth, my fief j a Ifo flail reft in hope : For he will not leave me in the 
grave, nor fujfer me ffor ever) to fee corruption. HewillfieWme 
the phh of life, (and bring me into) his prefencejvhere isfulnefs of 
joy t andat his right handjrhere are pleafuresfor evermere,Vfo\.l6.j, 
6,s,P,l o, 1 1 . Whom therefore have I in heave n y but him^or on earth 
that I defire befides him ? My fltfh andmj hearty (have failed, and 
will )fail me but Qod ittkeflrength of my heart, and (will be) my 
Portion for ever-.HeJball guide me with his counfel,& afterward re- 
ceive me to ^lory. And as they that are far from him perifh^foi sit good 
(the chief Good )forut tobenear roC^Pfal.73. 24,25,26,27,28. 
* The advancement is exceeding high ; What unreverent dam- 
nable prefumption would it have been, once to have thought or 
fpoke of fuch a thing, if God had not fpoken it before us ? I durft 
not have thought of the Saints preferment in this life, as Scripture 
fets it forth, had it not been the exprefs truth of God. What vile 
unmannerlinefs, to talk of [" being fonsofGod,] [ fpeaking to 
him 2 [having fellowfhip and communion with him,] [dwelling 
in him and he in us • ] if this had not been Gods own Language? 
How much lefs durft we have once thought of [being brighter 
then the Sun in Glory r of beingcoheirs with Chrift. ? of judg- 
ing the world . ? of fitting on Chrifls Throne? of being one with 
him ?] if we had not all this from the mouth, and under the hand 
of God ? But hath he faid k , and (hall it not come to pafs ? 
Hath he fpoken it, and will he not do it? Yes, as tru/ as the 
Lord God is true, thusfhail it be done to the man whom Chrift 
del-'ghts to honour. The eternal Qodis their refuge ,<znd underneath 
are the everlafling a^rms : And the beloved of tht Lord ft all dwell 
infafety by him, and the Lord fb all cover them all the day long, and 
he Jhalldw ell between their /boulders t Deut. 33 27. 12. Surely 
goodnefs and mercy (hall follow them all the dates of their lives, and 
then they jhall dwell in the houfe of the Lord for ever. Pfaf . 23. 6. 
Oh Chnftians / believe and conlider this. Is Sun, and Moon, and 
Stars, and all crearures called upon to praife the Lord ? What 
then fhould his people do ? furely they are nearer him 3 and enjoy 
more of him then the brutes fhall do. All his works praife him, 
but ( above all) lethis baints blcfs him, Pfal. 145. :o. Oh let 


* Admodum 
caute legends 
exiflimo qua, 
poft alios, Do- 
fcribh de noflri 
in lib. 2. de 
Libert. c.27. 
§.8 9,io,&c. 
uc & quse 
Auguit. in 
Pfaim. 42.8c 
Serm. 6x. de 
Iohn i. ia. 
1 Iohn 1. $. 
1 John 4. if, 

PiV.m 148. 


The Saints evcrlafling Reft. Part. 

themfpeakjf the glory of his Kingdom^ andtalk^of hit power ; To 
make known to the fons of men his mighty *y4bls, and the qlorious 
Majejly of his Kingdom, Verf.l 1 . 1 2~ Let his praife, be in the Con- 
gregation of his Saints- Let Iftael re Joyce in him that mid e him* 
Let the children of Z'on be joyful in their King : Let the Saints be 
joyful in Glory j let them ftng aloud upon their beds : Let the high 
praifes of God be in their month ; for the Lord taketh pie afure in his 
people, and will bemtife the meekjvith falvation, Pfal. 145?. 1, 2, 
4, 5 6. This is the light that is forvn for the Righteous , andgU- 
nefs for the upright in hearty Pfal.97. 1 1 • Yea this honour have all 
his Saints 7 Pfal. 149. 9. If the eftate of the Devils before their 
fall were not much meaner then this, (and perhaps lower then 
fome of their fellow Angels J furely their fin was moft accurfed and 
deteftable. Could they yet afpire higher? And was there yet 
room for difcontent? What is it then that would facisfie them f 
Indeed the diftance that we finners and mortals are at from our 
God, leaves us fome excufe for difcontent with our eftate. The 
poor foul out of the depth crieSj& cries aloud,as if hisFather were 
out of hearing : fometime he chides the interpofing cloud?, fome- 
time he is angry at the vaft gulf that's fet between, fometime he 
would faine have the vail of mortality drawn a(ide>& thinks death 
hath forgot his bufinefs 5 he ever quarrels with this Sin that fepa- 
rates,and longs till it be feparated from his Soul, chat it may fepa- 
rate God and him no more ; Why, poor Chriftian, be of good 
chear; the Time is Near,when God and thou (halt be Near,and as 
Near as thou canft well defire: Thou (halt dwell in his family ; is 
that enough . ? It's better to be a door-keeper in his houfe,then en- 
joy the portion of the wicked. Thou (halt ever ftand before him, 
about his throne, in the room with him, in his prefence chamber. 
Wouldft thou yet be nearer? Thou (halt be his child, and he thy 
Father j thou (halt be an heir of his Kingdom; yea, more, the 
SpoufeofhisSon j and what more canft thou defire ? Thou (halt 
be a member of the body of his Son; he (hall be thy Head j thou 
(halt be one with him, who is one with the Father. Read what he 
hath defired for thee of his Father; Iohn 17. 21, 22, 2g. That 
they all may be one, as thou Father art in me, and I in thee, that they 
alfo may be one in us ; and the Glory Which thou gavefi me, 1 have 
given themjhat they may he one, even as we are oni* 1 in them^and 
thou in me, that they may be made perfetl in one, that the world may 



The Saints cverlafttng Reft* 


knoW that thou haftfent me y and haft loved them, as thou haft loved 
me. What can youdefireyet more f except you will fas fome 
do) abufeChriftsexpreflion of onenefs,to conceive of fuch a uni- 
on as (liall deifie us • Which were a fin one Hep beyond the afpi- 
ring Arrogancy of si dam, and, I think beyond that of the De- 
vils. A Real conjunction ( improperly called Union) we may 
cxpecl. And a true Union of Affedions, AMoralUiion, (im- 
properly ftill called Union J And a true Relative Union, fuch as 
is between the members of the fame Politick body and the Head, 
yea fuch as is between the husband and the wife, who are called 
onefl fh. And a real communion, and Communication of Real 
Favors, flowing from that Relative Union. If there be any more, 
it is acknowledged unconceivable, and consequently unexpreffi- 
ble, and fo not to be fpoken of. If any can conceive of a proper 
Real Union and Identity,which fhall neither be a unity of Effence, 
nor of perfon with Chrift ("as I yet cannotj I (hall notoppofe it: 
But to think of Such a Union, werehigh blafphemy. Nor muft 
you think of a Union (asfomedoj upon natural Grounds, fol- 
lowing thedark miftaking principles of Plato and Plotinns. * If 
your thoughts be not guided and limited by Scripture in this,you 
ire loft. 
Jgueft. But how is it we (hall enjoy God ? 
Anfw. That's the fifth and laft we come to. 



His Reft eontaineth a Sweet and conftant Aclion of allihe 
Powers of the Soul and Body in this fruition of God. It is 
not the Reft of a ftone,wh : ch ceafeth from all motion, when it at- 
tains the Center. The fenfes themfelves fas I judgej are not only 
Paflive in receiving their object but partly Paflive and partly 
Aclive. Whether the external fenfes, fuch as now we have, (hall 
be continued & imployed in this work,is a great doubr. For fome 
of them it's ufually acknowledged, theyftiall ceafe, bccaufe their 
Being importeth their ufe, and their ufc implyeth our eftateof 
Imperfection .- As there is no ufe for eating and drinking, fo nei- 
ther for the tafte. But for other Senfes the Queftion will be har- 
der : For fob faith, IJhallfee him Kith tefe eyes 

But do not all fenfes imply our imperfection ? UJob did fpeak 


I take not the 
word Real, as 
oppofite to 
feigned, but to 
See Mr.n'aHis 
Anfwer to the 
L. Broo\ fully 
on this. 

* De hoc lege 


vol. 2.Exercit. 




enjoy God ? 

S j- 

5. A fweetand 
conftant Acti- 
on of all the 
powers of the 
Soul in the 
fruition cf 

1. Of the 


Ink the A. 

of fiefh and 
per fenfe, and 
not of fin. 
For th*m that 
fay, the fleih is 
but the fouls 
and th; 
fhould no 
more fuf&r 
then a Cup,, 
poyfon was 
put in it 3 or a 
fwordfor kil- 
lingaman 3 &c. 
they may find 
this very obje- 
ction fully an- 
fwered by Ttr- 
tuition, li. de 
Kc furred. C ar- 
ms cap. 1 6. page 
410. Where 
he both ftiews 
that the In- 
ftruments may 
fuflfer accord- 
ing to their ca- 
pacity, and 
that the flefli 
is more then a 
meer inft nu 
ment to the 
foui : even a 

The Saints everlaftwg Reft. 

Part. 1 

>t more then a Redemption from his prcfent diltrefs(as it's like he 
did) \c: certainly thefe eyes will be made To Spiritual, that whe- 
ther the name of Senfe, in the fame fenfe as now, (hall befit them 
is a queftion. This body (hall be fo changed,' hat it (hall no more 
be fi ill and bjood, ( for that cannot inherit the Kingdom of God, 
I Cor, 15. 50 ) but .t Spiritual body, verf, 44. That Which n ; e for?; 
ft> not that body that pi all be ; Bat God giveth it a bod) at it j 
hath pieafed him and to every feed his oWn Body, 1 Co r ! 5 . 37, } 8. As | 
the Ore is call into the fire a ftonesbuc comes forth fo pure a met- I 
tal, that it deferves another name, and fo the difference betwixt \t 
and the Gold exceeding great ; So/ar greater will the change of 
our bodies and fenfes be ; even fo great, as now we cannot con- 
ceive. If grace make a Chriftian differ fo much from what he was, 
that the Chriftian could fay tdhis companion, Sgo nonfum e?o 
I am not the man I Was • how much more will Glory make us dir- 
fer ? We may then fay much more, This is not the body 1 h3d,and 
thefe are not the fenfes I had: But becaafe we have no other name 
for them, let us call them Senfe?, call them £yes and Ears, Seeing 
and Hearing; But thus much conceive of the difference; That 
as much as a body fpiritual, above the Sun in Glory, exceedeth 
thefe frail, noifom, difeafed Lumps offlerti or dirt, that now we I 
carry about us; fo far fhall our fenfe of Seeing and Hearing exceed 
thefe we now poflefs : For the change of the fenfes mult be con- 
ceived proportionable to the change of the body. And doubtlefs 
asGodadvanceth our fenfe, and enlargeth our capacity ; fo will 
he advance the happinefsof thofe fenfes, and til up with himfelf all 
that capacity. * And certainly the body fhould not be raifed up, 
and continued, if it fhould not (hare of the Glory .* For as it hath 
fhared in the obedience and fuffcrings, ib fhall ic alfo do in the 
bleffednefs: And as Chrift bought the whole rmn, fo (hall the 
whole partake of the everiafting benefits of the purchafe : The 
fame difference is to be allowed for the Tongue. For though per- 
haps that which we now call the tongue, the voice, or language, 


* Nos vero ciiam virtutes camis opponimus \ Ergo & km opcrata tencbitur ptmie. Rtfi Anima 
eft quxsejt & impeUit in omnia > Camis obfequitm eft. Deum v.on licet autinjufiumjuduem crcdi 
aut ineru,'-. 5 injufluM y fi focim benorum opaum a pmmui a,ceat : inertemfi [oc'um malorum afnp- { 
fliciis Jecernat ; quum human* cm fur a co perfccJio? babcatur, quo etiam m :m(l;os fail. 
fofc\t i nu parcens 3 ncc invidens tills , quo minus cum autoubus, aut poena ant gratia cohi 
\ centfruilum. Terrullian. lib. de Refurrea.Carnis, cap. 16. pag. (m:hi) 4*°. J 


Part, i 

The Saints everUfttng Reft. 



and 147. 1. 

(hall not then be : Yet, with the forementioned unconceiveable 
change, it may continue. Certain it i% it (hall be the e vex lifting 
work of thofeblelTed Saints, to (land before the throne of God 
and the Lamb, and to praife him for ever and ever. Astheireyes 
and hearts (hall be filled with his knowledge, with hisglory, and 
with his Love; fo (hail their mouths be filled with his praifes. 
Go on therefore, Oh ye Saints, while you are on earth, in that 
Divine duty. Learn, O learn that Saint-befeeming work • for in 
the months of his Saints his praife is comely. Pray, but dill praife; 
Hear, and Read,but dill praife : Praife him in the prefence of his 
people; for it (hall be your eternal work: Praife him, while his 
Enemies deride and abufe you : You (hall praife hira, while (hey 
(hall bewaile it, and admire you. Oh bleiTed imployment / to 
found forth for ever, Thou art worthy % O Lor d to receive Honour, 
(/lory, and po&er, Revel. 4. 1 1. And worthy u the Lamb Who Was 
I (lain, to receive power % and Riches y and fVifedom, and Strength, and 
Honour t andG lory i and r BleJftng\ for he hath redeemed us to Cod by 
his blond out of every kindred^ and tongue \ and people, ani Nation ; 
and hath made us unto our God, Kings andPriefts, Revel. 5.12. Pj 
IO. tA&elu]* : Salvation, and Honour, and Glory , and power unto 
the Lord our Qod: Praife our God aftyehu ferv ants, and] e that fear 
him y fmall and great. ASeluja \for the Lord God omnipotent reign- 
r/£,Rev. 19.1,5 A Oh Chriftians/ this is the bklTed Reft; A Reft 
without Reft; For 1 hey reft not day nor night, faying , Holy \holy , I 
holy, Lord God Almighty, Which was, and w, and k to come, Revel. 
4. 8. Sing forth his praifes, now ye Saints ; It is a work our Ma- 
iler Chrift hath taught us. And you (hail for ever ling before him, 
the fong of Mofes, and the fong of the Lamb, Great and marvel- 
low are thy Vvorkj % Lord God Almighty duft and true are thy wait* 
thou King of Saints, Rev. 15.3. *" 


A Nd if the Body (hall be thus imployed, Oh how (hall the § <c # 

' r * Soul be taken up ? As its powers and capacities are greateft, i.Of die foul. 
fo its Actions ftrongeft,and its enjoyment fweeteft. As the bodily 

fen fes have their proper aptitude and aclion,whercby they receive Ir k onI y by 

Implanted undcrftandlng that God can be beheld and undcrftood ; Athanafmlib 1 Cant 
Gentiles. ' Lwr * 

F and 


The SatMs everlafling Reft, 

Part i. 

I When we 
fpeak of feeing 
take heed of 
expe&ing a 
proper imme- 
diate fight of 
his E Hence, 
more then the 
, creature is ca- 
pable of. See 
what great " 
Camcro faith, 
Scbolajl'ci ho- 
mines acuti 
quidemjed in 

vifib'ilU eft De- 
Hi vel Ange* 
lis, quibiu ad 
Dei confpeclum 
nulla peccati 
lakes fola na* 
tura imbecilli- 
tas (creatu/a 
enim funt)adi- 
tum interclu fit. 
Camero Prae- 
Dei Cap. 7. 
pag. (operum 

and enjoy their objeds ; fo doth the Soul in its own action enjoy 
itsownobjed: by knowing, by thinking and remembring, by 
loving, and by delightfull joying ; this is the fouls enjoying* By 
thefe eyes it fees, and by thefearms it embraceth. Ifitmight'be 
faid of ihe Difciples with Chrift on earth.much more that behold 
him in his glory t BkJfed are the eyes that fee the things that jou fee, 
and the ea Y s that hear the things that yon hear $ for many Princes 
and great ones have defired(and hoped) to fee the things that you fee , 
and have not feen them } &c. Mat.i3.t6, 17. 

Knowledge of it felf is very defirable, even the knowledge of 

fome evil ('though not the Evil it kY- y ) As far as the rational Soul 

exceed? the ferfitive , fo far the delights of a Philofopher, in dif. 

covering || the fecrets of nature, and knowing the myfterie of Sci- 

1 ences,exceeds the delights of the Glutton, the Drunkard,thc Un- 

| clean, and of all voluptuous fenfualifts whatfoever ; fo excellent it 

mishit a)I Truch - What then is their ^lighr.who know the God of truth? 
What would I not give , fo that all the uncertain queftionable 
Principles in Logic^ Natural ?hilo(*phy,Metfiphyficksy and Me. 
dicine, were but certain in themfelves, and to me ? And that my 
dull, obfeure notions of them were but quick and clear 1 Oh,what 
then fhould I not either perform, or pare with to enjoy a clear 
and true apprehenfion of the molt true God 1 How noble a * fa- 
culty of the foul is this understanding r It can compafs the earth : 
Ic can meafure the Sun, Moon, Stars, and Heaven : It can fore- 
know each Eclips to a minute, many years before ; Yea, but this 
is the cop of all i:s excellency, It can know God who is infinite, 
who made all thefe ; a little here,and more,much more hereafter. 
Oh the wifdom & goodnels of our bleffed Lord/ He hath created 

infol.) 4?5. 

Nefypugnmtiftacumcorimfcntentiaquibeatitudinembumanamin'Dei fruitione coUotant. Ne% 
enim f<ui Deo aliudquicquim eft quam potenti<e % fapienti&i bonitatu divin* f/uftum per cipere quern 
creatura mo dm & ratio fern poteft. id vero fanclitas ea anim* eft quam dtximus, & corporis ilia 
gloriofa immortatitas. Nef, diver f urn eft quod Seriptura doccutfm Dei vifune noftram falicitatem ef- 
(e fitam : nam videtur Dem^xperiundo quis fit 3 & qualem fe erga nos prtftetfiLc Camero ibidem. 
fi cec auiem adbui myfteria exiflimo. 

J| J am vero Nofle quantum ametur, quamfyfallinolithumananatura, vel bine intelligi pote$ % 
qnodlamentari quify fana mente mavult, quam Utari in amentia. Civit.I. 1 i.e. 27. 

* Scalig. Exercit. 107 .Seft.i.lDicit voluntatem nihil aliud effe quam wtellcftum cxtcn[nm>ad ha- 
bendum & faciendum id quid cogfofcit. Vide DMakovos\(i dif p. 18. vit.Pibonis de fxflif, 
Vaffiv'L And many think that the foul is not divifible into feveral faculties, but rather as $co- 
tU4 i Dorb'elIus i Stc.Dr.faltfon, Ur.'Pemble^c. the Undemanding and will be the fame with the 
foul and one another j or diftind Ads of the fame foul, not faculties. 

I the 

Part, i 

The Saints everUftwg Reft, 


the underftanding with a natural Byas, and inclination to Truth 
as its object; and to the prime truth, as its prime objecV. and 
leaft we ftiould turn afide to any Creature, he hath kept this as his 
own Divine Prerogatiue,not communicable to any Creature,^/*,, 
to be the prime truth. And though I think not (as * fomedoj 
ihat there is fo near a clofe,bet ween the underftanding and Truth, 
a^ may produce a proper union or Identity : yet doubtlcfs it's no 
luch cold touch, or difdainful embrace, as is between thefe grofs, 
earthy Hererogeneals. The true, ftudious, contemplative man 
knows this to be true ; who feels a. fweet embraces between his 
Intellect and Truth, and far mart then ever the quickeft fenfe did 
in polTt fling icsdefiredo^ecl. But the true, ftudious, contempla 
tive Chriftian,knows it much more,who fomctime hath felc more 
fweet embraces between his foul and Jefus Chrift,then all inferior 
Truth can afford. I know fome Chrilhans are kept (hort this way, 
efpecially the carelefs in their watch and walking sand thofe that 
arc ignorant or negligent in the daily actings of Faith, who look 
when God cafts in Joys while they lie idle, and labor not to fetch 
them in by believing: but for others,I appeal to the mod of them; 
Chriftian.doft thou not fometime,when,after long gazing heaven 
ward, thou hart gotaglimps ot Chrift, doft thou not feem to 
have been with Paul'm the third Heaven, whether in the body or 
out, and tohavefeen what is unutterable? Art thou not , with 
Peter, almoft beyond thy felf t ready to fay, UWafler it's good to 
bthere. Oh that I might dwell in this Mount? Oh that I might 
ever fee what I now fee 1 Didft thou never look fo long upon the 
Sun of God,till thine eyes were daze led with his aftoniftiing glo- 
-y . ? and did not the fplendor of it make all things below feem 
black and dark to thee, when thou lookedft down again ? Especi- 
ally in thy day of (uffering for Chrift ; (when he ulually appears 
moll manifeftly to his people:) Didft thou never fee one walking 
in the midft ot the fiery furnace with thee like to the Son of Godr 

* Lord B-oo^ 
Union of the 
Soul and 

In vita atcruA 
pracipuum & 
omnino bom'ink 
bonorum fum- 
mum eft fit*, 
platiofeu vifit 
Dei, ut nobis 
paterne faven- 
tii. Suave efl 
vorem Dei pa~ 
tcmum ; Suavim cum amatum gufiaye, & hoc fuaviut guflato acquicfc£ye\ & contcntum effeiomni- 
urn vero (uavifsimum, Scire nos intcUeclo Dcifavm perfrui i & fempey fruit uros effe : Math.Mar. 
• inius Cathol.Fid.l.3 .c.9. Beat or um falicitas b*c ent t quod vifurifunt Deum s b e intcticttus ip- 
fvrum quantum in creatum & finitum intcUeclum cade) c potejiyiivinitatem plenc & perfeele cogno- 
feet & contemplabhur. Voluntas autcm ad Dcum cognltum incUnabitm ', in eo^ s tanquam fummo bono 
tranqmtLifsimejtlicifiimQfyamore ncquiefcet. Corpora quofy bcAtorum fitas gloriofas quafdam dotes 
accipient^&C: Gcor.Galixtus in Epitom.Theol.p.66". 

Fa If 


The S dints everlafting Reft. 

Part. i.| 


and $. 

If thou do know, value him as thy life, and follow him onto 
know him, and thou (halt know incomparably more then this. Or 
if I do but renew thy grief, to tell thee of what thou oncedidft 
feel, but now had loft ; I councel thee to Remember whence thou 
art fallen, and Repent, and do the fir ft worlej^ and he watchful^ and 
flrengthen the things Which remain ; and I dare promife thee, ( be* 
caufe Cod hath promi fed, ) thou (halt fee, and know that which 
here thine eye could not fee, nor thy undemanding conceive. Be- 
lieve me Chriftiani, y ca,belie ve God ; you that have known moft 
of God in Chrift here, it is as nothing to that you (hall know • It 
fcarce, in companion of thit, defervesto be called knowledge. 
The difference betwixt our knowledge now, and our knowledge 
then, will be as great, as that between our fleftily bodies now, 
and our Spiritual glorified bodies then. For as thefe bodie»,fo that 
knowledge* muft ceafe.that a more peifeft may fucceed. Our (illy 
childifh thoughts of God, which now is the higheft we reach to, 
muft give place to a manly knowledge. All this faith the Apoftle, 
1 Cor, 13. 8,9, 1 o, 1 1 , 1 2. Knowledge /ball vanijh away ; For We 
kpoW in par e, &c. But when that which is perfeel is come, then that 
Which is in fart jhall be done away. When I was a childjfpake as a 
child, 1 though as a child, Iunderftoodasachi/d; but when I be- 
came a man, I putaWaj childi[h things. For now we fee through a 
glajs dark}) \ but then face to face : Now 1 know in fart, but then I 
know, even as alfo lam known. 

Marvel not therefore,Chriftian,at the fence of that place oi*Ioh. 
17.3. how it can be life eternal to know God,and his Son Chrift; 
You muft needs know,that to enjoy God an* his eternal 
Life,and the fouls enjoying is in knowing. They that favor only of 
earth,and confulc with fle(h,and have no way to try and judge but 
by fence,and never were acquainted with this knowledge of God, 
nor rafted how gracious he is, thefe think its a poor happinefsto 
know God-.let them have health and wealth, & worldly delights, 
and take you the other. Alas poor men hhey that have made tryal 

Vita aternA eft cegnofiere s l r lvne eft molm deledabUifsimu* J qui non eft fine Amove. Delefluh 
enim ejepm moru 5 unde in vita tttevna eft Cognitio qua amor. inteUettus enim quodam natwalif- 
fimo amove fcire defiderat. Et hoc defidenum eft qnod in fe geflat vevitatem. & qui fcire defiderat, 
ver'Uatem fcire defiderat. Scire igiturkacdefiievium eft appreheniere deftdevatum in defderio.Vnde 
qui concipltveum effe cbaritatem, & finm defideriifcilicet bonitatem^ illevidet quemodomappre- 
henftonc cbaritatufatjatuv dtfiderium anima. Card* Cufanus Eiercitar. lib. 10J0I. (mihi) 1 84. 


* Scotigloffa 
eft veva, vi*. 
ut cognofcant 
te amsndo &> 
Scotum in 4. 

iPart. i 

The Saints evcrlafting Reft. 


of both, do noc grudge you your delights, nor envy your happi- 
nefs, but pity your undoing folly, and wifh, O that you would 
come near, and rafteand try, as they have done,aud then judge ; 
Then continue in your former minde, if you can.Forourparts,we 
fay with that knowing Apollle (though the fpeech may feem pre- 
iumptuou^ I John 5 io,*o. We know that we are of CJod, and the 
whole world Ueth in Voicktdnefs ; And Vce know that the Son tfGod 
h come \ and hath given w an underftanding y that we may knoW him 
that ts True; and we are in him that is true t in his Son Iefv* Chrift: 
This is the true God, and eternal Life. Here one verfe contains the 
fumm of moft that i have faid. The Son of God is come (to be our 
head and Fountain of Life) and fo hath given m an underftanding 
(that the Soul may be perfonaliy qualified and made capable,) to 
know him ( God ) thatisTrtte, ( the prime Truth ) and we are 
( brought fo near in this enjoyment, that ) we are in him that is 
True (not properly by aneflential or perfonal union, but we are 
in hiro,by being)i» his Son Iefus Chrift. This (we have mention- 
ed) is the (only ) True God (and fo the fitteft objecl for our un- 
derftanding^whichchuferh Tiurh) ana* (this knowing of him, and 
being in him, in ChnftJ is eternal Life. 


ANddoubtlefs the Memory will not be Tdle, orufe!efs,in this 
BleiTed work. If it be but by looking back, to help the foul 
to value its enjoyment Our knowledge wil be erilargcd^ot d;n»!- 
nifhedjtherefore the knowledge of things paft fhall Rot be taken 
away. And what is that knowlcdge,but Remerabrarce ? Doubt, 
lefs from that heighr,the Saint can look behind him & before him. 
And to compare paft wiih prefent things muft needs raife in the 
Bleflfed Soul anunconceiveable efteem and fe'nfe of its Condition, 
loftand on that Mount, whence we can fee the Wildernefsand 
Canaan both at once to ftand in Heaven, and look back on Earth, 
and weigh them together in the ballance ot a comparing fenfe and 
judgement, how muft it needs tranfport the foul, and make it cry 
out, h this the purchafe that coir fo dear,as the blood of God?No 
wonder : O bleffed price / and thrice blefled Love,that invented 
and Condefcendcd 1 Is this the end of Believing I Is this the end 

F 3 of 

5. 7- 


3 8 

Luke i. 19. 

& 2..IO. 

Ads 13. 32. 

The Saints everlafting Rtfl< 

Part. 1 

of the Spirits workings? Have the gales of Grace blown me into 
fuch an harbour .' Is it hither that Chrift hath enticed my Soul ? O 
bltffeci way, and thrice blefled end / Is this the Glory which the 
Scriprures fpoke of,and Minifters preached of fo much? Why now 
I fee the Gofpd indeed is good tydings, even tydings of peace & 
good things tydings of great Joy to all Nations I Is my mourn- 
ing, my fafting, my [id humblings, my heavy walking, groanings, 
complainings, come to this } Is my praying, watching, fearing to 
offend, come to this ? Are all my afflictions, (icknefs, languishing, 
troubkfome phyfick, fears of death, come to this? AreallSatans 
Temptations, the worlds Scorns and Jeers, come to this ? (ftnd 
now if there be fuch a thing as indignation lefr,how will it here let 
fly ? ) O vile nature, that refitted (0 mucb,and fo long,fuch a blef- 
ling 1 Unworthy Soul .' Is this the place thou cameft fo unwilling- 
ly towatds ? Was duty wearifom ? Was the world too good to 
lofe ? didft thou ftick at leaving all^ d enying all, and furTering any 
thing, for this? Waft thou loth to dye, to come to this f Ofalfe 
Heart, that had almoft betrayed me to eternal flames, and loft me 
this Glory I O bafe flefh, that would needs have been pleafed, 
though to the lofs of this felicity .'Didft thou make me to queftion 
the truth of this Glory ? Didft thou fhew me improbabilities,and 
draw me to diftruftthe Lord ? Didft thou queftion the Truthof 
that Scripture which promifed this ? Why my foul / art thou not 
now afhamed, that ever thou dift queftion that Love that hath 
brought thee hither ? That thou waft Jealous of the faithfulnefs of 
thy Lord/That thoufufpecledft his Love,when thou fhouldft only 
have fufpecled thy felf * That thou didft not live continually tran- 
fported with thy Saviours Love? and that ever thou quenchedft 
a motion of hre Spirit? Art thou not aftiamed of all thy bard 
thoughts of fuch a God .* of all thy mif-interpreting of, & grudg- 
ing at thofe providences,and repining at thofe ways that have fuch 
an end ? Now thou art fufficiently convinced, that the ways thou 
calledfthard and the cup thou calledft bitter, were necelTary : 
That thyLord hath fweetcr ends,and meant thee better then thou 
would believe : And that thy Redeemer was favirg thee, as well 
when he croffed thy defires,as when he granted them ; and as weli 
when he broke thy heart, as when he bound it up. Oh no thanks 
to thee, unworthy felf, but (liame, for this received Crown ; But 
to Jehovah and the Lamb, be glory for ever. 


Pare, i 

The Saints tverlafting Reft. 

Thujas the memory of the wicked will cternallypromoce their 
tormenr,to look back on the pleafnres enjoyed, the (incommitted, 
the Grace refufcd,Chrilt negkcled,and time loft:So will theme 
moryr of the Saints for ever promote their Joys. And as it's faid 
to the wicked, Remember that thoti in thy life time receivedfl Thy 
good things'. So will it be faid to the Chrittian, Remember that 
thoH in thy life time receivedfl thine evils \btit now thou art comfort- 
ed, as they art tormented. And as here the remembrance of former 
good, is theoccafionofencrcafing our grief, (IremembredGod^ 
and was troubled-, I called to remembrance my Songs in the night ^L 
77. 3 ,6 ) So there the remembrance of our former furrows addeth 
life to our Joys. 

Luke 16.15", 


BUt Oh the full,the near,the fwcet enjoyment,is that of the af- 
fe&ions,Love and Joy : it's near; for love is of the Eflence 
of the Soul, and Love is the Eflfsnce of God : For Qod is Love, 
1 loh.q 8,16. How near therefore is this BlelTed Clofure ? The 
Spirits phrafe is, God is Love : and he that drvelleth in Love, d^el- 
eth in God, and God in him, verf. 1 6. The acling of this affeclion 
wherefoever,carryeth much delight along with it.efpecially when 
the objeel appears deferring, and the affeclion isftrong. But O 
what will it be,when perfecled AfTeclions fliall hav^he frrongeft, 
perfeel, inceflanc actings upon the moft perfeel objeel, the ever 
BlelTed God ? Now the poor foul complains,Oh that I could love 
Chrift more/ but I cannot, alasj cannot : Y^a,but then thou canft 
not chufe but love him : I had almoft faid, foibearif thoucanft. 
Now thou knoweft little of his AmiabLnefs, and therefore loveit 
jitde: Then thine eye will afTed thy hcarr,and the continual view- 
ing of that perfeel beauty,wilj keep thee in continual ravifhments 
of Love. Now thy falvation is not perfecled, nor all the mercies 
purchafed, yet given in : But when the top-ftone is fet on, thou 
(halt with fhouting cry,Grace, Grace : Now thy Sand fication is 
imperfecl, and thy pardon * and Justification not fo compleat as 

it is taken for fcveral Aas,whcreof that of Chrift abfolving and acquitting us at 
ment is the moft compleat Iuftification, as Mr. Barges inhishft Lc&ures cf I 

F 4 then 

§. 8. 

1. Love. 

* I know it's 

faid, that Ju- 
futh no de- 
gree ; but yec 
the iaft Iudge 
unification af- 

4 o 

The Saints eiierhfting Reft. 


eatur* /.?- 
tionolh alia 
I potuitjeepoteft 
i cffejicc potent, 
aquo non folim 
I fa(l a Jed ctiam 
■ a quo rationa- 
majorcm dik- 
ftiomm cxhi- 
bzat bono ere a* 
tori quam fibi. 
Nc% ei cjjc 
pcjfii uHatmus 
Ratio, nifiei 
pofsit createris 
inefje dileflh. 
Quia nee eft a. 
lia qux vera fit 
fapientia vel 
Creatura ratio* 
naliii nifi Di- 
leclio Creato- 
vis i in qua 
tamo magis 
minufve e(i 
D'Ueclio fuiy 
quanto magis 
minufve D;- 
lettioncm exhi- 
bet Creatori. 
j Fulgent. 1. 1. ad 
I Monim.c.i8. 
j * Vum Deum 
fibi fufficere 
\ cogitas,quida 
j bud cogitas nifi 
J Deum amarein 
fe quicquid a 

then it||'"hall be : Now thcu knoweft not what thou en/oyeft,and 
therefore loveft the lefs; But when thou knowft much is forgiven, 
and muchbeftdwed, thou wilt love more. Doth 'David, alter an 
imperfect deliverance, ling forth his love ?PfaLii6.\. I love\he 
Lord beeafifeh'e hath heard my vojee, and /applications. What 
think you will he do eternally / And how will he Love the Lord, 
who hath \ifztd him up to that glory ? Doth he cry our, hoVv J 
love th] Law \ F fa. 1 19.97. My delight is in the Saints on earthy and 
theexcellent. Pfal. 16 3. How will he fay then, O ho^o I love the 
Lord \ and the King of Saints in whom u all my delight ! Chriftians, 
doth it not now ftir tp your love,to remember ail the experiences 
of his love? to look back upon a life of mercies ? Doth not kind- 
nefs melt you ? and the S'un-fhine of Divine goodnefs warm your 
frozen hearts ? What w»ll it do then, when you fhall live in love, 
and have All, in him, who is All? O (he high delights of love /of 
this love ! The content that the heart findethinit / The fatij- 
fadion it brings along with it 1 Surely Love is both work and 

And if this were all, what a high favour, that Cod will give us 
leave to love him / That he will vouchfafe to be embraced by fuch 
Arm% that have embraced luft and fin before him I But this is 
not all ; * He returneth love for love • nay,a thoufand times more ; 
As perfect as we {hall be, we cannot reach his meafureof Love. 
Chriftian, thou wilt be then brim full of Love ; yet love as much y 
as thoB canftjthou (halt be ten thoufand times more beloved.Doft 
thon think th8u canft overlove him f What 1 love more then Love 
it felf ? Were the arms of the Son of God open upon the Crofs, 
and an open palTage made to his heart by the Spear, and will not 
arms and heart be open to thee in glory ? Did he begin to love 
before thou lovedlt, and will not he continue now ? Did he love 
thee an Enemy f thee a (Inner ftlieewho even loathedft thy felf? 
and own thee when thou didft difclaim thy fell? And will he not 
now unmeafurably love thee a Son ? Thee a perfeel Saint ? thee 
who returned fome love for love? Thou waft wontinjurioufly 

1 mat aliudd fe? & rationem amandi res>non e(fe earum, fed fui ipfim Bonitatem? Amabit aliquid 
extra fe.& per 'egsimbititr lengim a Je 3 fi amor em e\m excitari concejferls ab eo quod externum itii eft. 
Amat ea quafunt extra fe.fcd a mat ea in fe : qui peipfo content m nunquam commeratur 9 nunquam 
peyeyinatuy extra fe. Gibleuf.l.2.c.27.p.48$.fe&.7. 


Part. i. 

7 be S. tints ever la fling Refl. 

to Queftion his Love : Doubt of it now if thou canft. As the 
pitas of Hell will convince the rebellious finner of Gods wrarh, 
who would never before believe it : So the Joys of Heaven will 
convince thee throughly of thatLove, which thou wouldft (o hardly 
beperfwaded of.He that in Lve wept over the old Jerufalcmv\co.x 
her Ruines, with what Love will he rejoyce over the new Jerufa 
lem in her Glory } O me thinks I fee him groaning and weep'ng 
over dead Lazarus, till he force the Jews that flood by to fay,£f- 
ho/d bow he loved. him : Will he not then much more by rejoycing 
over us,and blefling us, make all (even the damned, if they fee k) 
to fay,Behold how he loveth the m ? Is his Spoufe while black yet 
comely ? Is (he his Love, his Dove, his undefiled ? Doth (he ravifh 
his heart with one of her eyes? Is her Love better then wine ? O 
believing foul,(tudy a little,and tell me, What is the Harveft which 
thefe firft fruits foretell? and the Love which thefe are but the ear- 
ned of ? Here,0 here, is the Heaven of Heaver 1 This is the Saints 
fruition of God .' In thefe fweermntual,conftant actings and em- 
bracements of Love,doth it confilt.To Love,and be beloved; 7^/* 
are the Everlafting Arms that are underneath^ Deut. 33. 27. His 
left hand is under their heads , and with his right hand doth he em- 
brace them. Canr.2 <5.Reader, (top here,and think a while,whata 
ftate this is,Is it a fmall thing in thine eyes to be beloved of God ? 
to be theSon.theSp iufe,the Love,the delight of theKing of glory ? 
Chri(tian 5 believc this and think on it ; Thou (halt be eternally em- 
braced in the Arms of that Love, which was from everlafting, and 
will extend to everlafting .- Of that Love, which brought the Son 
of Gods love fromHeaven to Earth,from Earth to the Crofs,from 
the Crofs to the Grave, from the Grave to glory ; That Love, 
which was weary, hungry, tempted, fcorned, fcourged, buffetted, 
fpit upon,crucified ; pierced; which did faft,pray, teach, heal, weep, 
fweat bleed,dye ; That Love will eternally embrace thee. When 
perfeel created love, and mod perfeel uncreated love meet toge- 
ther^ the blefled meeting! It will not be hke Jofeph rr.d his Bre 
thren, who lay upon one anothers necks weeping ; It will break 
forth into a pure Joy, and not fuch a mix r ure of joy and for row as 
their weeping argued : Ic will be loving and rejoycing.not loving 
and forro'wing • Yet will it make Pharoahs($Mns)cour.t to rir »g 
with the News, that >/^j Brethren are come ; that the Siints 
are arrived fafe at the bofom of Chrift,out of the reach of Hell for 



John 11. ?J, 
11, *6. 

Cant. 1.5. 
& 5.a.& 6.9. 
&4.9,io J &c. 

lbi nee minor 
eril laudati- 
one noflra dale- 
ttio, yice infe- 
rior dilcclione 
laudatio: Erit 
en'im plena no- 
fir a laudriiO) 
quia tunc in 
nobis erit Vci 
proxim':<fc perm 
fetta dileclio. 
Tunc landabi- 
mus& habebi. 
himui & am*' 
bimus : tunc 
cum delcclatio- 
nc y & de/ccla 
bimur cum fa - 
tictate. Ful- 
gent. Epift 4. 
ad Prob.c.7 3 8. 


* Prima erat 
Per fever antia 
pojfenon defc- 
rerc : Novifsi- 
ma eat fce'ici- 
tas per fever an* 
ti* t Bonum 
rere. Auguft. 
de Corr. & 
Grat. <?ap.$>. 

The Saints evtrlafting Reft. 

Part, i 

I Pet I.I 2. 

Eph. 3. 18. 

ever. Neither is there any (uch love as Davids and Jonathans ; 
(hutcing up in forrows ; and breathing out its laft into fad lameata- 
tions for a forced feparation ; No, Chrift is the powerful attsa- 
6t\ ve, the effectual Loadftone, who draws to ic all like it felf. Alt 
that the Father hath given him, [ball come unto him; even the 
Lover, as well as the Love doth he draw ; and they that come 
unto him. he will in no wife caft out, John chap. 6. verf^j^^Q. 
For, know this, Believer, to thy ever lading comfort, that if thefe 
Arms have once embraced thee, neither fin^ nox heli can get thee 
thence for ever. * The San&uary is inviolable, and the Rock im- 
pregnable, whither thou art fled, and thou arc fafe lockt up to all 
Eternity. Thou haft not now to deal witn an unconftant creature, 
bucwithhim with whom is no varying, nor (hadow of change 
even the immutable God. If thy happinefs were in thy own hand, 
as Adamsy there were yet fear ; But it's in the keepirtg of a faith- 
ful Creator. Chrift hath not bought thee fodear, to rruft thee 
with thy felf any more. His love to thee will not be as thine was 
on Earth to him, feldom and cold, up and down, mixed fas Agu 
i(h bodies) with burning and quaking, with a good day and a 
bad ; No, Chriftian, he that would not be difcouraged by thine 
enmity, by thy loathfom hateful nature, by all thy unwilling 
nefs, unkinde Neglecls, andchurlifh refinances; he that would 
neither ceafe nor abate his Love for all thefe, Can he ceafe to love 
thee,when he hath made thee truly Lovely ? He that kecp^th thee 
fo conftant in thy love to him, that thou canft challenge tribulati- 
on , diftrefs, perfection , famine, nakednefs, peril, or ftoord,tofe- 
parate thy Love from Chrift if they can,Kom. 8. 35. how much 
more will himfelfbe conftant ? Indeed he that produced thefe 
mutual embracing AffecTions,wilI aifo produce fuch a mutual con. 
ftancy in both, that thou mayft confidently be perfwaded, as 
Taul was before thee, That neither Death, nor Life, nor Angels^ 
nor principalities, nor Powers, nor things prefent, r.or things to 
nor heighth , nor depth , nor any other creature fball be 


able to jeparate us from the Love ef God, which is in Chrift Jefus 
our Lord, Verf.gS,^, And noware wenot lefcin the Apoftles 
admiration ? What /ball We fay to thefe things ? Infinite .Love miift 
needs be a myfterie to a finite capicity No wonder if angels defire 
to pry into this myfterie. And it ic be the ftudy of the Saints here, 
to know the heigth,and bredth>and length,and depth of this Love, 


Pare. i. 

The Saints tvtrUfting Reft. 

though it palTech knowledge ; this is the Saints Rett in the 
Ftuicion of God by Love. 

S E C T. I X. 

Laftly, The Afcclion of Joy hath not the leaft (lure in this 
Fruition. It's chat, which all the reft lead to, and conclude in: 
even the unconceiveable Complacency which the Bleflfed feel in 
their feeing, knowing, loving, and being beloved of God. The 
delight of the Senfes Here, cannot be known by cxpreflions, as 
they are felt. How much ie r s rhis Joy ? This is the white fi one, 
which note k/ioweth but he that receiveth; And if there beany 
Joy which the ftranger medleth not with, then furely this, above 
all, is it. All Chrifts ways of mercy tend to, and end in the Saints 
Joy*. He wept, forrowed, fufTered, that they might rejoyce; 
He fendeth the Spirit to be their Comforter 5 He multiplied pro- 
mifes, he difcovers their future happinefs, that their Joy may be 
full. He aboundeth to trrcm in mercies of all forts ; hemaketh 
them lie down in green piftures and leadeth them by the ftiil wa- 
ters ; yea, openeth to thqm the fountain of Living Waters ^ That 
their Joy may be full ; That they may thirll no more • and that it 
may fpring up in them to everlafting life : Yea, he caulech them to 
fuffer, that he may caufethem to rejoyce ; and chafteneththem, 
that he may give them Reft- and maketh them fas he did himfelf) 
to drinks of the brooks in the way, that they may lift up the head, 
Pfal. 1 1 0.7. And lett after all this they fhould neglect iheir own 
comforts, hemaketh it their duty, and preffcth it on them, com- 
manding them to rejoyce in him sJftajy and again to rejoyce. And 
he never brings them into fo low a condition, wherein he leaves 
them not more caufe of Joy then of Sorrow. And hath the Lord 
fuch acare of our comfort here. ? where,the Bridegroom being from 
us,we muft mourn ? Oh,what will that Joy be,where the Soul be- 
ing perfectly prepared for Joy, and Joy prepared by Chrift for the 
Soul, it (hill be our work, our bufinefs, eternally to rejoyce .' And 
it feems the Saints Joy fhal be greater then the Damneds torment; 
for their torment is the torment of creatures, prepired for the 
Devil and his Angels : But our Joy is the Joy of our Lord ; even 
our Lords own Joy ftnll we enter : Andthefame Cj lory, which the 
Father giveth him, doth the Son ojve to them, Ioh. 17. 22. And to 




1. By Joy. 

Rev. 1.17. 

John 15. xi, 
&16. 24. 
& 17.IJ. 

1 Thef.5.16. 

Pfa. ?a.n.& 



Mac. 25, 

44 I The Saints everUfting Reft. Pare. i. 

ft with him in his Throne^ even as he is fet down in his Fathers 
Throne Jtevel 3.21. w har fay ft thou to all thi% Oh thou fad and 
drooping Soul ? Thou that now fpendeft thy days in forrow, and 
thy brea«h in fighings, and turneft all thy voyce into groanings; 
who krfoweft no garments but fackcleth, no food but the bread 
and water of afll&ion ; who mingleftthy bread with tears, and 
drinkeft the tears wrv'ch thou weepeft , what faift thou to this 
great change? From All Sorrow to more then All Joy? Thou poor 
Soul, who prayeft for Joy, waiteft for Joy, complaineft for want 
of Joy, longeft for Joy ; why, then thou fhalt have full Joy, as 
much as thou canft hold, and more then ever thou thoughteft on, 
or thy heart defired j And in the mean time .walk carefully,watch 
conftantly, and then let God meafure out thy times and degrees 
of Joy, It may be he keeps them till thou have more need ; Thou 
maylt better Iofethy comfort,then thy fafety;If thou (houldft die 
full of fears and forrows,it will be but a moment, and they are all 
gone, and concluded in Joy unconc^iveable ; A? the Joy of the 
Hypocrite,fo the fears or the uprigJ»t,a/e buc for a moment. And 
as their hopes are but golden dreamy which, when death awakes 
them,do all peridi, and their hopes*dijji*kb them j fo the Saints 
doubts and fears are but terrible dreams, which, when they die, 
do all vanifh ; and they awake in joyful Glory. For gods Anger 
endureth but a moment^ but in his favour is Life $ Weeping may 
endure for a night, Cdarknefs and fad nefs go together J butfoj 
cometh in the morning, Pfai. $0. 5. Oh bleffed morning, thrice 
bletTed morning'.Poor, humble, drooping Soul, how would it fill 
thee with joy now, if a voyce from Heaven (hould tell, thee of the 
love of God ? of the pardon of thy fins f and fhould aflure thee 
of thy part in thefe joys ? Oh, what then will thy joy be, when 
thy adual Poffeffion (hall convince thee of thy Title, and th,ou 
(halt be in Heaven before thou art well aware ; when the Angels 
fhall bring thee to Chrift,and when Chrift fhall (zs it werej take 
thee by thehand,and lead thee into the purchafed polT flioo, and. 
bid thee welcome to his Re(l ; &prefcnt thee unfpotted before his 
Father, and give thee thy place about his Throne f Poor Sinner, 
what fayft thou to fuch a day as this ? Wilt thou not be almofi: 
ready to draw back, and to fay, What, I Lord ? I the unworthy 
Negledter of thyGrace/I the unworthy c^iT efteemer of thy blood, 
and (lighter of thy Love/ mufti have this Glory? make me a hired 


Part, i 

The Saints everlafting Reft. 

fervant, I am no more worthy to be called a fon ; But Love will 
have it fo; therefore mud thou enter into his Joy. 


ANdit is not thy Joy only; it is t mutual Joy, as well as a 
Mutual Love-.Is there fuch Joy in Heaven at thy Converfion, 
and will there be none at thy Glorification/ Will not the An- 
gels welcome thee thither f and congratulate thy fafe arrival ? 
Yea, it is the Joy of Jefus Chrift ; For now he hath the end of his 
undertaking, libour, fullering, dying, when we have our Joys ; 
When he is Glorified in his Saints, and admired in all them that 
believe. We are his feed, and tht fruit of his fouls travel, which 
when hefeech, he will be fitisfied, Ifiufy io, n. This is Quids 
Haivcft, when he (hall reap the fruit of his labours, and when he 
fecth it was not in vain, it will not repent him concerning his fuf- 
feringi ; but he will rejoyce over his purchafed inheritance, and 
his people (hall rejoyce in him. 

* Yea, the Father hirafelf puts on joy too, in our Joy i As we 
grieve his fpirit, and weary him with our iniquities ; fo is he re- 
joyced in our Good .• O how quickly here he doth fpie a Return- 
ing Prodigal, even afTar off? how doth he run and meet him? and 
with what compiflion fals he on his neck t and kifleth him?and puts 
on him the beft robe, and a ring on his hands, & (hoos on hit feet, 
and fparcs not to kill the fatted calf, that they may eat and be 
merry : This is indeed a happy meeting ; b u: nothing to the Era. 
bracements, and the Joy of that lift and great meeting. 

Yea, More yet; as God doth mutually Love and Joy, fo he 
makes this his Reft, as it is our Reft. Did he appoint a Sabbath 
becaufe he relied from fa days work, and faw all Good and very 
Good? What an eternal Sabbatifm then, when the work of Re. 
demption,Sandification,Prcfervation, Glorification are all finifh- 
ed, and his work more perfect then ever, and very good indeed ? 
So the Lord is faid to Rejoyce and to take plcafure in his people, 
P/aL 147. 11. and 149*4. Oh Chriftians, write the fe words in 
letters of Go\d,Zcph. 3.17. TheLordthy Godin the midfl of thee, 
it mighty: He will Save; HeVpill Rejoyce over thee with Io): He 
via reft in his Levt ; He will Joy over thee with Singing. Oft, well 
may we then rejoyce in our God with Joy and Reft incur Love, 



§. 10. 

God will joy 
In us, as well 
as we in him. 
xThef.i, 10. 

* Quomdo 
paMones non 
effeinDeo t & 
teamen detefla- 
tionem^ gaudi- 
um & Amor em 
ejfe in Deo 
SchoUflici af- 
ferent, vide in 
Aquln. Cont. 


91 & Turn. 1. 

nobU incomprc- 
\ cngnitaexiflL 
mo, Nam t ut 
Ariflot. in a. 
nofler fie fe 
haket ad prima 
cm turn qua 
funt mantfefltf. 
fimi innatura, 
jpertilionu ad 
(olem. ] rcfe- 
rente 1 homa 
I. i.e. j.ubl 
videre eft. 


Luke 2 4- 
Mark 1 6. 7 < 


The Saints everlafting Reft, 


and Jay in him with Singing. See Ifaiah 65. 18, 19. 

And now, look back upon ail chis ; I fay to thee, as the Angel 

tofobn, What haft thou feen? Or, if yet thou perceive nor,draw 

nearer, <:ome up higher ; Come and fee : Doft thou fear thou haft 

been all chis while in a Dream? Why,thefe are the true fayings of 

God. Doft thou fear (as the Difciples j that chou haft feen but a 

Ghoft inftead of Chrift f a Shadow inftead of Reft ? Why, come 

near,and feel ; a Shadow contains not thofe fubftantial Bleflin^ 

nor refts upon the Bafis of fuch Foundation-Truth, and fure word 

of Promife, as you have feen thefe do. Go thy way now,and tell 

the difciples, and tell the humbfe drooping foirls thoumeeteft 

with, That thou haft, in this glafs/een Heaven; That the Lord in- 

deedisrifen, and hath here appeared to the $ and behold he is 

gone before us into Reft : and that he is now preparing a place 

for them, and will come again and take them tohimfelf, that 

wherehe is, there they may be alfo, John 14.3. Yea, go thy ways, 

and tell the unbelieving world, and tell thy unbelieving heart, if 

they ask, What is the hope thou boafteft of, and what will be thy j 

Reft? Why, this is my Beloved, and my Friend, and this is my j 

Hope,and my Reft. Call them forth, and fay, Behold what Love 

the Father bath befi owed upon us, that we Jhould he the Sons of 

God, 1 John 3. I. and that we fhould enter into our Lords own 


■■ i ' ■■ 


§. 11. 

BUtalafs, my fearful heart dare fcarce proceed : Methinksl 
hear the Almighties voice faying to me, as Elihts, lob 3S..2 
Who is this that darkeneth counfel by Words Without knowledge ? 

But pardon, O Lord, thy fervants fin:I have not pried intoun- 
reveaied things; nor with audacious wits curioufly fearched into 
thy counfels.but indeed I have di(hpnouredthyHolinefs,wronged 
thine Excellency, difgraced thy Saints Glory,by my own exceed- 
ing difproportionable pourtraying. I bewail from heart, that my 
conceivings fal fo fliorc,rayApp>ehen(ions are fo duil,my thoughts 
fo mean, my Affe&ions (0 ftupid, and my expreflions fo low and 
unbefeeming fuch a Glory. But I have only heard by the hearing 
of the Ear ; Oh let thy fervanc fee thee,and poffefs thefe loys^and 
then I fihall have more futable conceivings, and fhall give thee f u! 


Part, i 

The Saints ever I a/ling Eefl, 


lerGlory^nd abhor ray prefenc felf,and difclaim and renounce all 
thefe imperfections. I have mow uttered that 1 under flood not - y 
things too wonderful for me, which I kriew not. Tet I believed^ and 
therefore jpaks- Remember with whom thou haft to do : what 
canft thou expecl from duft, but Levity ? or from corruption,but 
defilement/ Our foul hands will leave, where they touch, the 
mark? of their uncleannef^and mod on thofe things that are moft 
pure. I know thou Wilt be/antlifiedin them that come nigh thee, and 
before all the people thou Wilt be glorified : And if thy Jealoufie ex- 
cluded from that Land of Reft thy fervants Mofes and *s4aron % 
becaufe they fanclified thee not in the midft of Ifrael : what then 
may I expecl ? But though the weaknefs and unreverence be the 
fruit of mine own corruption, yet the Hre is from thine Altar, and 
the work of thy commanding. I looked not into thine Ark, nor 
put forth my hand unto it without thee. Oh therefore wafh away 
thefe ftains alfo in the blood of the Lamb ; and let not Jealoufie 
burn us up.left thou affright thy people away from thee,and make 
them in their difcouragementtocry outflow fbaR the Ark, of God 
come to Hi} Who is able to ft and before this holy Lord God ? Who 
[hall approach and dWell with the confnming fire ? imperfect, or none, 
muft be thy fervice here. Oh take thy Sons excufe, Thefpirit is 
Willing % but theflefi is weak,. 


lob 4- h 

Leyk. 10.2,3. 
Dcut. 31.51. 

2 Sam. 6. 8. 
1 Sam.6.20. 

Mat. 16. 4] 

4 8 

§• t.' 


The Saints everUfting Reft. 

Part. 1 


The four great Preparatives to ourT{eJl. 

sect. 1. 

Aving thus opened you a window toward the 
Temple,and (hewed you a fmal Glimpfeof the 
Back parts of that Refcmblance of the Saints 
Rcft,which I had feen in the Gofpcl-Glafs • Ic 
follows that wc proceed to view a little the 
Adjuncls and b letted properties of this Reft. 
But, alafs, this little which I have feen, makes me cry out with the 
Prophet Ifa.6. s fi^J* Wo u me, for I Am undone \ becaufe lam a 
man ofnncleAnLips.anddrvell in the midft of a people of uncle An ltps y 
for mine eyes have feen the King the Lord of Hofii. Yet if he will 
fend and touch my lips with a coal from the Alcar of his Son,and 
fay, thine iniquity is taken away, and thy Jin purged, I (lull then 
fpeak boldly : and if he ask, Whom Jh all 1 fend f I (ball gladly 
anfwer, Here Am I,Sendme t Vctfe 8.And why doth my trembling 
heartdraw back ? Surely the Lord is not now fo terrible and in- 
acccffiblc, nor the ptfTsgc of Paradife fo blocked up, as when the 
Law and curfe reigned. Wherefore finding, beloved Chriftians, 
that the neW And Living r*Ay is confecrAtedfor m t through the vail, 
the fit 'Jh ofChriftfiy Which We may withboldnefs enter into theHoli* 
eft. by the blood of lefm\l /hall dray* near with the fuller Afturance : 
and rinding the flaming Sword removed, (ball look again into the 
Paradife of our God ; and becaufe I know that this is no forbid- 
den fruit ; and withall that it is good for food, and pleafant to 
the fpiritual Eyes, and a tree to be defired to make one truly wife 
and happy ; I (ball take (through the afliftance of the fpim ) and 
eat thereof my fdf.and give to you ("according to my powerjthat 


Part, i 

The Saints evcrlaftwg Reft, 

you may cat. Fur you, ChrilHans, is this food prepared,this wine 
broached,this fountain opened .And the mefTage my mailer fends 
you,is this hearty welcom,which you fhall have in his own words, 
Eaty O' FnendsyDrinl^ y yea;Dnr\abnndantlj, O beloved\ And 
furely its neither manners, norwifdom, for you, or me, to draw 
back, or to demur, upon fuch an Invitation. 

And firft let us confider of the eminent Antecedents,the great 
Preparations of that notable Introduction to this Rett : lor the 
Porch of this Temple is exceeding glorious, and the (5ate of it is 
called Beautifull.And here offer themfelves to our diitind obier- 
vation, thefe four things, as the four corners of this Porch. 

i. The molt glorious Coming and Appearing of the Son of 

2. His powerfuii and wonderful raifing of our bodies from the 
dull, and uniting them again with the foul. 

3. His publick and folemn proceedings in their Judgement , 
where they (hall be juftified and acquit berore all the world. 

4 ; His folemn Celebration of their Coronation,and hislnthro- 
nizing of them in their Glory. Follow but this fourfold ftream 
unto the Head, and it will bring you jutt to the Garden of Eden* 



1. A Nd well may the coming of Chnit be reckoned into 

£\ peoples Glory, and annumerated with thofe ingredients 
that compound tins precious Antidote of Reih For to this end is 
it intended ; and to this end is it of apparent neceility. For his 
peoples fake he fan&ified himfeif to his office : For their fake he 
came into the world ; fuffeted,dyed,rofe,afcended And for their 
fake it is that he will return. Whether his own exaltation, or 
theirs, were his * primary intention, is a queftion (• though of 
feeminguferulnefs,yet)founrefolved(for ought ) have found)in 
Scripture, that I dare not fcan it, for fear of prelling into the Di- 
vine fecrets,and approaching too near the inacceilibleLight.I find 
Scripture mentioning both ends diftinctly and conjunctly, but not 
comparatively. T his is molt clear,that to this end will Chriit come 
again to receive his people to himfelf,that where he is,there they 
. G may 


Cant 5.1. 

The Antece- 
dents of cur 

1. The com- 
ing of Chrift. 

* &%. Of th- 

man Chrift, 
next the Glo» 
ry of the God» 

Rom. 14.9. 
1 Thcf.i. 10. 
lit. 2.14. 


Mar.24. 51,48 

Pfalm 57.4. 
Mat. 3.7. 

John 16.7. 
John 17.4. 
Heb. 1 2. 2. 
Luke 24.: 6. 
lohn 14. 3. 
Heb.7. 25,16. 
Gal. 3. 14. 

T^v £<*/>/.* everlafting Reft. 


may be alfo, John 14.3. The Bridegrooms departure was not up- 
on divorce:He did not leave us with a purpofe to return no mpre; 
He hath left pledges enough to aflure us : We have his word, in 
pawn, his many promifes, his Sacraments, which {hew forth his 
death till he come ; and his Spirit,to dir?&,fancMe,and comfort, 
till he return. We have frequent tokens of Love from him, to 
{hew us, he forgets not his promife nor us. We behold the fore- 
runners of his coming, foretold by himfelf, daily come to pafs. 
We fee the Figtree put forth her branches, and therefore know 
the Summer is nigh. We fee the fields white unto Harveft. And 
though the Riotous world fay, our Lord will be long a coming ; 
yet let the Saints lift up their heads, for their redemption draw- 
eth nigh. Alas, fellow Chriftians, what {hould we do , if our 
Lord {hould not .return? What a cafe are we here left in? What? 
Leave us among Wolves, and in the Lions Den, among a gene- 
ration of Serpents,and here forget us?Did he buy us fo dear,and 
then caft us offfo ? To. leave us finning,fuffering,groaning,dying 
daily, and come no more at us > It cannot be : Never fear it : 
It cannot be. This is like our unkind dealing with Chrift, who 
when we feel our felves warm in the world, care not for coming 
at him:But this is not like Chrifts dealing with us. He that would 
come to fuffer,will furely come toTryumph : And he that would 
come to purchafe, will furely come topoflefs. Alas, where elfe 
were all our hopes ? What were become of our Faith, our pray- 
ers,our tears,and our waiting? What were all the patience of the 
Saints worth to them? Were we not left of all men moil mifera- 
ble ? Chriftians, hath Chrift made us forfake all the worid,and be 
forfakenof all the world? to hate all,and be hated of all? and all 
1 this for him,that we might have him inftead of all?& will he,think 
! you,after all this,forget us,and forfake us himfelf? Far be fuch a 
thought from our hearts ! But why ftayed he not with his people 
while he was here ? Why, muft not the comforter be fent ? Was 
not the work on earth done?Muft he not receive the recompence 
of rewardfand enter into his Glory?Muft he not take pofifeftion 
in our behalf? muft he not go to prepare a place for us? mutt he not 
intercede with theFatherpand plead his fufferings'& be filled with 
the fpirit to fend forth ? and receive authority ? and fubdue his 
enemies ? Our abode here is fhort ; If he had ftayed on earth, 
what would it have been to enjoy him for a few days , and then 


Part. i. 

The Saints evcrlaftwg Reft. 


dye? But he hath more in Heaven to dwell amongjeven the fairies 
of the Juit of many Generations, there made perfed:. Befide, he 
will have us live by raith,and not by fight. Oh.fellow Chriitiam, 
what a day will that be ? when we who have been kept prifoners 
by iin, by Graiers, by the Grave, (hall be fetchtout by the Lord 
hnnfelf ? when Chrift ihall come from heaven to plead with his 
enemies, and fet his Captives free ? It will not be furii a Coming 
as his ririt was, in meannefs and poverty, and contempt : He will 
not come to be fpitupon,and bufTeted,and fcorned,and crucified 
again:He will not come(oh carelefs world)to be fleighted & neg- 
lected by you any more.And yet that coming,which was necefla- 
rily in Inftrmityand Reproach for our fakes,wanted not its glory. 
If the Angels of heaven mult be the meflengers of that coming,as 
being rydings of Joy to allpeople;and the Heavenly Ho(jft rnuil 
go before, or accompany for the Celebration of his Nativity, and 
mult praife God with that folemnity, Glory to God in the Htgveft t 
and on Earth Peace, Good will towards men : Oh then with what 
fhoutings will Angels & Saints at that day proclaim,^ lory to God, 
\nd Peace and good will toward men f If the ftars of Heaven muft 
lead men fromremote parts of the world to come to worftiip a 
child in a manger,how will the Glory of his next appearing con- 
ttrain all the world to acknowledge his Soveraignty? If the King 
oflfael riding on an Afs,be entertained into Jemfalem with Ho- 
(Annas, Blejfed be the King that comes in the Name of the Lord; 
Peace in heaven , and Q lory in the Higheft. Oh with what pro- 
clamations of blefIings,Peaceand Glory will he come toward the 
New ferufalem ? If when he was in the form of a Servant they 
cry out, What manner of man U this, that both Wind and fet obey 
him ? What will they fay, when they fhall fee him coming in his 
Glory, and the Heavens and the Earth obey him ? Then ball ap- 
pear the Jign of the Son of man in heaven , and then /hall all the 
Tribes of the Earth mourn, and they jh all fee the Son of man coming 
in the Clouds of Heaven, with ToVver and great Qlory. Oh Chrifti- 
ans, it was comfortable to you to hear from him, to believe in 
him, and hope for him 3 What will it be thus to fee him? The 
promife of his Coming, and our deliverance was comfortable : 
What will it be to fee him,with all the glorious attendance of his 
Angels, come in perfon to deliver us } The mighty god> the Lord 
hath fpoken, and called the earth , from the ri/ing of the San, to the 

G 2 going 


Luke 19.38. 

Mar. 8.z 7 . 
Mark 4. 41. 

Mar. 24. $0. 


The Saints everlaflwg Eeji, 


StohU confans going down thereof \ Out of S ion the perfection of beanty, God hath 
l l uod Jhined. Our god fhall come, and fhall not keepfilence : A fire fhall 
devour he fore him and it fhall be very temp eft uous round about him\ 
lie fhall call to the heavens from* above, and to the Earth, that he 
■defect. Et Epi- might judge his people* Gather my Saints together to me y thofe that 
| have made a Covenant with me by Sacrifice ; aud the Heavens f%all 

CQ7lfl{?7iptO bm 

more mundus ig 

mentor urn coi 

fljgraticne & 
tnundl rmina % 
tentia cfl. 
Loquitur Plato 
partes orbit 
nun: in*tMdare 3 
nunc altemis 
vicibm ard> 
feerc : Et cum 
ipfum mundttm 
perpetuus & 
infolubilcm di- 
ceret c(Jc fabric 
cat urn > addil 
fici Deo ft U & 
(olubdcm effe 
& mortulem. 
cfl ft i/la moles 
ab co quo ex- 
trufta eft de. 
Mlnuu Foelix. 
Ofiav.p. {mi* 
hi) J 94- 
Cnm tempm 
advene /it quo 
fe mundm 
renovaturus t 
&c. omni fit*- 
grante materia 
uno ignc 3 quic- 
quid nunc ex 
difpofito lucct 

declare his right eoufnefs ; for God is fudge himf elf. Selah. 'Pfa/jo. 
from verfei. to 6. This coming of Chnft is frequently mentioned 
in the Fromifes^sche great fnpporc of his peoples fpirits till then. 
And when ever the Apoftles would quicken to duty, or comfort 
and encourage to patient waiting, they ufually do it by mentio- 
ning Chrifll coming. Why then do we not ufe more this cordial 
confederation, when ever we want fupport and comfort t To 
think and fpeakof that day with Horror, doth well tefeem the 
impenitent (inner, but ill the believing Saint. Such may be the 
voyce of an unbeliever,but it's not the voyce of Faith. Chriftians, 
wh3t do we believe, and hope, and wait for, but to fee that 
Day ? This is Pauls encouragement to moderation, to Re/oycing 
in the Lord alway;77>* Lord is at hand, Phil. 4 4,5. It Is to all them 
that love his appearing^ that the Lord the Righteous Indge, fhall 
give the CroVtn of Right eoufnefs at that day, 2 Tim.q 8. Doft thou 
fo long to have him come into thy foul with comfort and life,and 
tak?ft thv felf but for a forlorne Orphan while he feemeth abfent; 
And doft thou not much more long for that Coming which (hall 
perfect thy life, and joy, and glory ? Doft thou fo rejoyce after 
fomefhort and (lender enjoyment of him in thy heart? Oh how 
wile thou then rejoyce? How fail of joy was that bltffed Martyr 
Mr. Glover with the Difcovery of Chrift to his foul, after long 
doubting and waiting in forrows ? fo that he cries out, He id 
come y he is come ! If thou have but a dear friend retnrned, that 
hath been far and long abfent, how do all to run out to meet him . 
with Ioy ? Oh faith the childe, My father is come ! faith the wife, | 
My husband is come ! And (hall not we, when we behold our 
Lord in his Majefty returning, cry out, He is come, He is come I 1 
Shall the wicked with unconceiveable horror, behold him, and / 
* cry out, Oh yonder ishewhofe blocd we negleded, whofe 

ar debit. Nos 

quoque fielices anima, & atema forth* > cum deo vifum erit iter urn ifla moliri . &c. Fclicem filium 
tuum^arcia.qui i (la {mo n urn) jam novit .Seneca Marciam. * That the fight of Chrift 
in glory will be no bleflednefs co the damned, Vide Scotum in -p^tf Con. 
tra Tbomam. grace 


The Sitivts tverlafting Rcjl. 

grace we refifted, whofe councels we refuted, whofe government 
wecaftoff I And fhall not then the Saints, with unconceivable 
gladnefs, cry out, Oh yonder is he whofe blood redeemed us, 
whofe Spirit clenfed us, whofe law did govern us } Yonder 
omes he tn whom we trufted, and now we fee he hath not decei 
ved^urTruft: He for whom we long waited, and n^w wc fee 
we have not waited in vain. O curfed Corruption, that would 
have had us turn to the ivorld>and prefent thing$,and give up our 
hopes, and fay, Whyfhould we wait foi the Lord any longer ? 
Now we fee, that Blejfed are they thtt wait for him. Believe 
it, fellow CKrifttans, this day is not far off. For jet a. little 
fr, and he that comes^ will come^ and Will not tarry. And 
rhoughche unbelieving world, and the unbelief of thy heart, may 
fay, as rhofe fcotfers, Where is the promife of his 
Coming ? Do not all things continue as tkty were from the beginning 
of the Creation ?yec let us know, The Lordis not fach^ofhts Pro- 
mife ^ as jome men count flacknefs : one day is with him at a thoufand 
years, and a thoufand] ears as one day. I have thought on it many a 
time, as a fmall Embleme of that day, when I have fecn a prevail- 
ing Army drawing towards the Towns and Caftles of the Enemy: 
Oh with what glad hearts do all the poor ptifoners within hear 
the news, and behold their approach ? How do they run up to 
their prifon windows, and thence behold us with joy * How glad 
are they at the roaring report of that Canon, which is the ene- 
mies terror ? How do they clap each other on the back, and cry, 
"Deliverance fDeliverance 1 While in the mean time the late incit- 
ing, fcorning, cruel enemies begin to fpeak them fair, and beg 
their favor ; but all in vain; for they are not at the difpofe of Pri- 
foners but of the General. Their fair ufage may make their con. 
dition fomewhat the more esfie j but yet they are ufed as enemies 
frill. Oh, when the conquering Lion of the Tribe of Judak (hall 
appear with all the Hoafti of heaven ; when he (hall iurprife the 
ca:elefs world as a thief in the night ; when as the Lightening 
which appeareth in the Ea(t,and fhineth even to the Weir, fo they 
fhall behold him coming /What a change will the fight of this ap- 
pearance work, both with the world and with the Saints ? Now, 
poor deluded world, where is your mirth, and your jollity ? Now 
where is your wealth, and your glory? Where is that profane 
and cirelefs heart, that flighted Chrift and his fpirir, and out face 
G a all 





i Ioh.j. iOj 


Mat. 24.42, 



Iohn 14. 1 8. 

Ads 1. 1 1. 

Pfalm. 4*. 

Tfo fo/Atf j everlaftiyg Reft, 

Pare 1 

all the offers of grace ? Now where is that tongue that mocked 
the Saints,and jeered the holy ways of God,and made merry with 
his peoples imperfections, and their own (landers? Whit? w,as 
it not you ? Deny it if you can ; your heartcondemns you, and 
God is greater then your heart, and will condemn you much 
more. Even when you fay, Peace andfafetj, then deftruttion com» 
eth upon you,<w travel upon a Woman With child j and you Jhall not 
efcape, 1 Thef.y$. Perhaps if you had known juft the day and 
hour when the Son of God would have come, then you would 
have been found praying, or the like * but you (hould have watch- 
ed, and been ready, becaufe you know noc the hour. But for that 
faithful and wife fervanr,whom his Lord, when he comes (hall find 
fo doing ; Oh bleffed is thatfervant : Verily lfay unto you (for 
Chrift hath (aid it J he Jhall make him ruler over all his goods, And 
when the chief Shepherd Jhall appear, he Jhall receive a crown of glo- 
ry thatfadeth not aWay, 1 7^.5.4. O how (hould it then be the 
character of a Chriftian, to wait for the Son of Qod from heaven, 
Whom he raifedfrom the dead y even Iefus which delivered us from 
the wrath to come ? I Thef. 1 . 1 o. And with all faithful diligence, 
to prepare to meet our Lord with joy* And feeing his coming is 
of purpofe to be glorified in his Saints, and admired in all that 
believe f. what thought (hould glad our hearts more 
then the thought of that day ? A little while indeed we have not 
feen him. but yet a little while, and we (hall fee him. For he hath 
faid, / will not leave you comfortlefs t but will come unto you. We 
were comfortlefs, (hould he not come. And while we daily gaze 
and look up to heaven after him,let us renumber what the Angels 
faid, This fame Jefus which is taken upfromyou into heaven,Jballfo 
comejn like manner, as ye have feen him go into heaven: While he is 
now out of fight, it is a fword to our Souls, while they daily ask 
us, Where is your Qodt But then we (hall be able to anfwer our e- 
nemies ; See, O proud finners, yonder is our Lord. And now, 
Chriftians, (hould we not put up that Petition heartily, Let thy 
Kingdom come ? for the Spirit and the Bride faj, Come ; and 
let every Chriftian, that heareth and readeth,fay,C0«* 5 and our 
Lordhimfelf faith, Surely 1 come quickly* Amen x Evenfo, come 
Lord Iefus, Rev t 22, 17,20. 


Part. i. 

The Saints everlafting Reft. 




THe fecond ftream that leadeth to paradife, is that great §. : 
work of Jefus Chrift,in railing our bodies from the duft,and » • Our Refur- 
uniting them again unto the foul. A wonderful cffecT: of infinite 
power and love.Yea,wonderful indeed,faith unbelitfyf it be true. 
What faith the Atheift andSadduce,flbalI all thefe (cattered bones 
and dud become a man ? A man drowned in the fea is eaten by 
fifties, and they by men again, and thefc men by worms ; what is 
become of the body of that firft man ? fhall it rife again? Thou 
fool (for fo PahI calls thee,) doft thou d fpute againlt the power 
of the Almighty ? Wilt thou pofe him with thy Sophiftry? Doft 
thou objeel difficulties to the Infinite ftrength? Thou blinde 
Mole I Thou filly worm ! Thou little piece of creeping.breathing 

/ Thou duft ! Thou nothing 1 Knoweft thou who it is, whofe tBe jTr^ V.V 
er thou doft queftion? If thou fhouldeft fee him,thou wouldft ^°" cc j ^ fi ' 


prefently dye, Ifheftiouldcomeanddifputt his caufe with thee, 
couldil thou bear it ? Or if thou (houldeft hear his voice, couldft 
thou endure? butcomjthy way ; let me take thee by the hand, 
and do thou a little follow m: : and let me with reverence fas 
Elihu) plead for God; and for that power whereby I hope to 
arile. See t thou this great maffie body of the earth ? What bear- 
ethic? and upon what foundation doth it ftand? Seeft thou this 
vaft Ocean of Waters ? What limits them / and why do they not 
overflow and drown the earch ? Whence is that conftant Ebbing 
and Flowing of her Tides? wilt thou fay from the Moon or other 

Many Hea* 
thens belie- 
ved a Refur~ 
re&ionjas zo- 
roaflres, and 
Plato.And the 
Stokes opini- 
on was, that 
the WORLD 

by fire 
or water ,&*'# 
things brought 
to a better 
ftate , or to 
the firft Gol- 
den age again. 
Read Seneca, 
Natural, que {I. 
Ub.$. cap.z6 } 
ytrumcfe (di- 
luvium & con- 

fljgfttio) cum 
Dcovifumeftordi/imeliora^etera finirii c.17. O.nnc ex intcgro animal gcncrabitvr i dabilurj,. 
terris homo infei us feeler urn & mclioribm aufpiciis natm. c. $0. Optima & nbxa careniia expeftmt 
nosy fi ex hac aliquando face in itlud evadimui fublime & excelfum ; Tranquillitas caiwi & expul- 
(is emribia abftluta liberty . Senec. Epift. 1. 1 . ep.7 5 . A f pice nunc ad ipfa quoff exempt* divin* /•</• 
teftatis. Dies moritur in noftem & tencbris ufquequa^ fepelhur. Funeftatur mundi honor : mnk 
fubflantia demgratur ; Sordent,fitcnt,flupe7it cunfta 5 ubij,. juflitium dilutes rerum ; Ita lux amif- 
fa lugetur. Et tamen rurfus, cumfuo cultUyCum dote, cumfole, eadem i & Integra, & tvta univerfo 
Orbircvivifcit 3 inter ficicns mortem [nam noclem '■> refc ndens jcpultu-tam fuamjenebras > hares fibL 
ma cxiflens i dunce nos revivifcat cum fuo & illi fuggollu 5 Redacccnduntur cnim (& (Icllarum ra- 
dii, quos matutina fttccenpo extwxerat. Rcducuntur & fidcrum abfmia > qiias temporalis diftinclio 
exemerat. Rcdi,nanw & fpccula luna y qua mcnflrttus numerus adtrivcrat. Rcvulvuntur lyemes & 
tftates, & verm,& autumna, cum fun viribut, mo,-ibui,fruftibtu. Refurre&.c.i 1. 
p. 40*. 

G 4 Planets ? 


Dicm'ihi Phi- 
lofopbe, quid 
p+tonou audc' 
re tc d'etre 
quod Parvu'am 
vel minimam 
quod non per- 
leche tognofm 
minimum ato~ 
mum in fole ; 
nee minimum 
pulvcrem terra 
pet minimam 
guttam aqua. 
In omnl namj j 
torpufculo, in- 
fmita figur* 
linearcs i fupcr- 
poralef) 'liver fa 
numcro. quan- 

7 he Saints everlafting Reft, 

Pair n 

Planets ? and whence have they that power of erTe&ive influence? 
Muft thou not come to a Caufe of Caufes,that can do all things? 
and doth not reafon require thee, to conceive of that Caufe a§ a 
perfed Intelligence,and voluntary Agent, and not fuch a blinde 
worker and empty notion as that Nothing is, which thou calleft 
Nature ? Look upward • feeft thou that glorious body of Light, 
the Sun?How many times bigger is it then all the earth? and yet 
how many thoufand miles doth it run in one minute of an hour ? 
and that without wearinefs,or failing a moment ? What thinkeft 
thourls not that power able to erTed thy refurred:ion,which doth, 
all this Doft thou not fee as great works as a Refurre&ion every 
day before thine eyes ? but that the Commonnefs makes thee not 
admire them. Read but the 37,38,39,40,41. Chapters of Job, 
and take heed of difputing againfl Godagain for ever. Know'ft 
thou nor that with him all things are pofllble ? Can he make a 
Camel go through the eye of a needle ? Can he make fuch a blind 
finner as thou to fee ? and fuch a proud heart as thine to ftoop ? 
and fuch an earthly minde as thine, Heavenly? and fubdueall 
that thy flefhly fooiifh wifdom ? And is not this as great a work, 
as to raifethee from the Dult ? Waft thou any unlikelier to Bee, 
when thou waft nothing, then thou (halt be when thou art Duft? 
Is it not as eafie to raife the Dead,as to makeHeaven,and Earth, 
and all of nothing ? But if thou be unperfwadable, all I fay to 
thee more is, as the Prophet to the Prince of Samaria, (2 King. 
7 20J Thou (halt fee that day with thine eyes, but little to thy 

tit ate & qua- 

litate & fpecic continents. Quare ctiam comfpondentur conch pones Geometric* infinita, etiam 
fefe o/dinabiliter cor.fequentcs, ita quod pe fierier (cm non poteft nifi per prior cm 1 In omniquoy. 
torpufculo infinita ('-secies numcrortm , & infinite concluficnes Arithmetic* continentur 3 &c. 
Harum mtcm conclufionum in fin it arum dcmonjlrative (abilium quot Jets ? &c Bradwardine de 
Caufa, Dei, lib. 1. cap. 1. corol. 32. Mir a ratio: de faudatrke(eivatrix: utreddatin* 
tercipit:ut cufiodiat pcrd/t : ut integrct vitiat ; ut cliam amplietprim decoquit. Siejuidcm uberiora 
& cultiora reftituit quam exterminavit. Re vcrafanore interim, & injuria ufura J & lucro damno \ 
(emel dixerim uuivcrfa conditio rccidivieft. QuodcHny- conveneris, fuit } Quodcupj- amiferit j 
nihil non iter urn eft ; omnia in fiat urn redeunt t quum abeefferint j omnia incipiunls cum defmirtt 5 
ideofiniunturt utfiant; Nifri, dt ptrit mftad faint cm. Tctm igitur hie or do rcvolubilis rcrum i j 
teftatio cfl rcfurretlinnh mortuoruw. Operibus cam praf crip fit Dcus, antequam Uteris. Vramifit tibi ] 
Naturam Magiflraw, fubmiffurm & prophctir,m } qno (aciiitts credo* prophetia, difcipultu Natur* ; 
quo fiatim admittas cum audicris, quod ubicp. jam vderis • nee inbites Deum ca, nis etiam refufci. 
tatorcm t quern omnium noris leftitutorem, Tertullian. nbifupa. Read en further much of thefe 
excellent fay ings there in him -> which arefo favoty tome, that I could not but take fome of ; 

* Comfort ; ! 

1 — 

Pare, i . 7 it Sunts cverlafling Reft. 5 7 

Comfort ; for that which if the day of relief to the Saints,fn4ll be 
a day of revenge on thee.- There is a licit prepared, but thou 
Ctnft .not 4*tti' *>h becaufe of unbelief, Hf£. 3, jo. But for thee, 
O believing Soul,never think to comprehend in the narrow capa- 
city of thy fhaliow brain, the Counlels and ways of thy Maker ; 
No more then thou canft contain in thy fid the yaft Ocean. He ne- 
v.r intended thee inch a Capacity, when he made thee, and gave 
thee that meafure thou haft ; no more then he intended to enable 
thatwormi or this poft, or Hone, fully to know thee. Therefore 
when he fpcaks,difpute not, but believe. As Abraham, who confi- 
derednot kk oWn body now dead> When he was about an hundred years 
old, nor jet the deadnefs of Sarahs womb ; Heftaggered not at 
the T^romife of God through unbelief; but Was fir ong in faith , 
giving glory to God: and being fully perfW'aded , that what he 
had promifed he Was alfo able to perform : And fo again fi hope , 
believed in Hope, Rom. 4. 18, 19, 20,21. So look not thou on 
the dead bone, and dull, and difficulties, but at the Promife : 
Martha knew her Brother fhould rife again at the Refurredtion ; 
But if Chrift fay,he dial rife before ,it mult be believed.Come then, 
fellow. Chriftians , let us contentedly commit thefe CarcalTes to 
the duft : That prifon fhall not long contain them.Let us lie down 
in peace and take our Reft : It will not be an Everlafting Night, 
nor endlefs fkep. What ifwego«>ut of the trouble sand ftirsof 
the world, and enter into thofe Chambers of Duft, and the doors 
be fhut upon us, and we hide our felves as it were, for a little mo- 
ment, until the indignation be over-pafi \ Vet, behold, the Lord 
cometh cut of his place, to punifo the Inhabitants of the Earth for 
their iniquity :md then the fcarth fhall difclofe u«,Wd the Duft fhal if a . 26, 
hide us no more. As fare as we awake in the Morning, when we 
have fltp: out the Night; fo fure fhall we then awake. And what ti&at. tffc.7- 
ifin the mean time we muftbe loathfomc Lump*, caltoutofthe ca P- 2 ?' £ome 
fightofmen.a notfitto be enduied among the Living? What if nee/the^ 
our CarcalTes become as vile as thofe of th? Ikafts that perith ? i cws belief in 
What if our bones be digged up,and fcactered about the pic-brink, t|»'« ; J"d*i 

mm die:. 
tunim effi ut 7/5 adit a foil ex mortc hi vitam re loccntitr 5 Cbrijiiani vd populinuc all • 
refurgant. Buxtorf. Synagog. ludiic. cap. -page 25. iu hi Ckijliftoos fvlas refurefliiras 
affcrunt. But on the contrary (ahh Tertullian, durum donutationem etikm poftRefu/rcflwem 
co?:fequuturus tf inferos jaw txjxrtus ; Attune en'm dcfp.'n.m cam em ouuLm ou.y.i modo R 

fturam, at^illam ex demutatfoie )uptrv(HtwA labium af&chaw /ufiepturatn^ &c. vide 
u*tra. Tertulliaalib. de Anima. cap. 4 2. 



The Saints ever Ufting Reft. 



and worms confume our fMh?Yet we know ourRedeemer liveth, 
and (hall ftand the laft on earth, and we (hall fee him with thefe 
eyes. And withal!, it is but this flefh that fufFersall this; which 
hath been a Clog to our Souls fo long ; And what is this comely 
piece of fled), which thou art loth fhould come to fo bafe a ftate .' 
It is not an hundred years fince it was either Nothing, or an invi- 
sible Somthing.And is not mod of it for the prefent,if not an Ap- 
pearing Nothing,feeming fomething to an imperfect fenfe; yet at 
beft a Condenfation of Invifibles,which that they may becom fen- 
fible,are becom raore^grofs,and fo more vile ? Where is all that fair 
mafs of flefhand blood which thou hadft,before ficknefs confumed 
thee ? Annihilated it is not ; onely refolved into ics Principles ; 
fhew it me if thou canft. Into how fmall a handfull of duft, or 
allies, will that whole mafs, if buried or burnt, return ; And into 
how much fmaller can a Chymift reduce that little,and leave thee 
all the reft Invifible f What if God prkk the Bladder,and let out 
the windc that puffs thee up to fuch a iubltance / and refolve thee 
into thy Principles ? Doth not the (ccd ;hou foweft dye,before it 
fpring ? And what caufe have we to be tender of this body > Oh, 
what care, what labor, what grief, and forrow hath itcoftus ? 
How many a weary, painful, tedious hour f Oh my Soul, Grudge 
not that God fhould disburden thee of all this i Fear not left he 
fhould free thee from thy fette* s I Be not fo loth that he fhould 
break down thy prifon, and lee thee go / What though fome ter- 
rible Earthquake go before 1 It is but that the foundations of the 
prifon may be fhaken, and fo the doors fly open ; The terror will 
be to thy Jaylor, but to thee Deliverance. Oh therefore at what 
hour of the night fo ever thy Lord come,lct him find thee,though 
with thy feet in thefe ftocks, yet finging praifes to him, and not 

& relinquitur 

intelligi Corpusjd quod in prompt u fit J euro fciticet ; qua ftcut occidetur in Gebennam fi non magU 
a Deotimuerit occidi, ita&vivificabiturin vitam o£termm fi maluerit ab hominibm potim in- 
ter fici ^ proinde pquU occifonem Carnis at % anima in Gebennam ad inter it urn & finem utriufa 
fubfiantia arripiet, ion ad (upplkium ( qu.ifi confumendarum, non quafi pun'widaium) rccor- 
detur ignem Gehenna aternumpradicari, inpxaam aternam; & inde aternitatem occifionU ag. 
nofcat, propterea human* ut temporali pratimendam. Tunc & aternas fubflantixj credet quorum 
a term fit occifio in pxnam. Certe cum pod refureftionem , Corpus & Anima occidi habeant a 
Deo in Gebennam , fat is deutroj.. conflabit , &'dccarnali Refurrcftione, & de aterna occifione. 
Abjurdi/fimum alioquin, fiidcircorefufcitatx Caro occidatur in Gebennam, uti finiatur j quod 
&nonrefufcitatapate/etur. In hoc enimreficietur m fit , cut non ejje jam evenit. Tertullian. 
lib. de Refurreft.Carnu. cap. 3 ?. pag. (mibi) 416. 


Cumcnim u- 
trwmcfe propO" 
nitur-y corpus 
Atfy animam 
occidi in Ge- 
bennam, di- 
(iinguitur Cor- 
pus ab Animal 

Part, i 

The Saints tvcrlafling Reft. 


fearing the time ofthy deliverance. If unclothing be the thing thou 
fcarelt ; Why, it is that thoumayft have better clothing put on. 
If to be turned out of doors be the thing thou feareft, Why re- 
member, that when this Harthly houfe of thy Tabernacle is dif- 
folved,thou haft* building of God, an ho ufe not made With hands, 
eternal in the Heavens. How willingly do our Souldiers burn their 
Huts,when the fiege is ended?being glad that their work is done, 
i that they may go home and dwell in houfes ? Lay down then 
chearfully this bag of loathfom filth, this Lump of Corruption ; 
thou (hale undoubted ly receive it again in Incorruption. Lay down 
freely this tcrreftrial, this natural body : believe ic, thou (halt re- 
ceive it again a celcftial, a fpiritual body. And though thou lay it 
down into the dirt with great difhonor ; thou (halt receive it into 
Glory with honor; And though thou art feparated from it through 
weaknefs, it (hall be raifed again, and joyned to tbee in mighty 
power. When the Trumpet of God (hall found the Call, Come 
away,arife ye "Dead; who (hall then ftay behinde ? who can re- 
fift the powerful Command of our Lord ? When he (hall call to 
the Earth, and Sea, O Earth, give up thy Dead ; Sea, give up 
thj DeadfThen (hall our Sampfon break for us the bonds of death. 
And as the Ungodly (hall,Gike Toads from their holes, be drawn 
forth whether they will or no ; fo (hall the Godly, as Prifoners of 
hope, awake out of fkep,and come with Joy to meet their Lord. 
The flrft that (hall be called,are the Saints that deep *. and then the 
Saints that are then alive,(hall be changed. For Taul hath toli us 
by the Word of the Lord, That they Which are alive, and remain 
to the coming of the Lord, /hall not prevent them which are afleep. 
For the Lord him f elf fh all defc end from Heaven with a fhout, 
With the voyce of the Archangel, and with the Trump of God; 
and the Dead in thrift fh all rife fir ft. Then they which are alive , 
ana remain, /hall be caught up together With them in the Clouds, 
to meet the Lord in the air ; and fo pjall We ever be with the Lord. 
Wherefore, O Chriftians, Comfort one another with thefe words. 
This is one of the Gofpel-myfteries : That we /hall all be changed, 
in amoment % in the tWmckling of an eye, at the laft Trump • for 
the Trumpet [hall found, andthe dead fljall be raifed incorruptible, 
and we fljall be changed. Tor this Corruptible mttftput on Incor' 
I ruftion ; and this Mortal Immortality. Then is "Death fw allow- 
ed up in viclory. Death, where is thy fling ? O Grave ^ where is 


Ads 16.25. 

*Cor. 5- x « 


1 Cor. i$.4»> 


1 TheC^i?, 

;.6,.7 ; .S. 

J That ic is th« 
lime bodies 
tha: (hall rife, 
and how far 
changed; See 
Chr. Bctlpnan 


Flal. i/8. 

i Thef 4. T 4- 
Iohn 14. 19. 

i Coi.15. 13, 

Read Aihmc^ 
n&fim d- fit 
carnat, Vab't 
who fully 
proveth, that 
there (hould 
have been no 
had notChrift 
Dyed s and 
that he dyed 
for Alijfo far 

The Samts cverUfling Refl. 



thy viSlorj ? Thanks be to God which giveth us the victory 
through oar Lord Iefus Chrifl. Triumph now, O Chriftian in 
thefe Prornifesj thou fhait fhortly Triumph in their Performance. 
For this is the j)ay that the Lord will make we (hall be g!ad,and 
rejoyce therein.The Grave that could not keep our Lord,cannot 
keep us s He arofe for us, and by the fame power will caufe us to 
anie. For if we believe that I ejus died, and rofe again $ even fo 
them alfoVehich (lee pin iefus, Vvi/l God bring with him. Can the 
Head live, and the body or members remain Dead f Oh, write 
thofe fweet words upon thy heart, Chriftian ,- Bcbaufc I Live,Te 
(hall Live affo. As lure as Chrift lives we (hall live : And as fure 
as he is rifen,we (hail rife. Elfethe deadperifh. Elfe what is our 
Hope ? what advantageth all our duty or furTering ? Elfe the fen- 
fual Epicure were one of the wifeft men : and what better are we 
then our beads ? Surely our knowledge more then theirs, would 
but encreafe our forrows^and our dominion over them is no great 
felicity : the Servant hath oft-times a better life then his Matter, 
becaufe he hath few of his Matters Cares And our dead Carcaffes 
are no more comly,nor yield afweeter favour,then theirs.But we 
have a fure ground of Hope; And befides thisLife,we have a Life 
that is hid $Qith Chrifl tn God\ and when (fhrifi^ Vvho is cw Life, 
fhMl appear 5 then fhall We aljo appear with him in Glory > Co\ } 3^ 
3,4, Oh let not us be as the purblind world, that cannot fee afar 
off : Let us never look at the Grave,but let us fee the Refurrefti- 
on beyond it. Faith is quick-flghted, and can fee as far as that is; 
yea as far as Eternity. Therefore let our hearts be glad, and our 
as to Raife 

them 5 It is more Ifrge then to be here transcribed 5 only a touch cf it I^vill give you. And 
that he might recover nun into the excellencies of Incorruption, who was turned into Corrup- 
tion, and might recover them from Dearh 3 by the fubje&ing his own body, and by theGraccof 
Refurre&ion he took them from death even as a brand cut of the fire. For when the 7; W knew 
that the Death of min was no way elfe tobe diflolvcd, uniefs hehimfelf did Die for all men, 
and that it was impoflible that the ^'tf^himfeif could Die 3 as being the immortal Son of God 5 
he took to himfelf a i;ody which could dk ; that the Word which is over all } being partaker 
thereof, might become fie toDefor all: and that by the inhabiting Word, it might remain in- 
corruptible j and now C orruption might be baniineJ from all by the excellent Glory of a Re- 
furre&ion. And fo cftVing the Body which he had a{fbmed,to De?.th, as a facrifice free from all 
fpotjhe expelled Death from All who were (hortly to be like hi/» (that is Dead,) by the offering 
of the Like. For the Word beisg over all,he offering to God the Animated Temple and Inflru 
ment of his Body, fulfilled that for All, which in Death was due. And in that commerce, in 
which he was made like to All, the Incorruptible Son of God did meritorloufly cloath All mep 
with IncoriBption. Alhanafim de Incarnat Verbi. 


Paic. i 

The Saints ever la/ling Reft. 


ViduciA ChrU 

Glory rcjoyte,and our flefh alfo fhall reft in hope ; for he will not 
leave us in the Grave, nor fufrer us (till to fee Corruption. Yea, 
therefore, let us be ft edf aft ^ unmoveable, always abounding in the 
Work of the Lord; for as much 06 We kyoow our Labour is not in vain 
the Lord, I Cor. 15. 58. 

God made not Death, but Chrift overcame it, when fin had 
introduced it. Death is from our felves, but Life from the Author 
and Lord of Life. The Devil had the power of Death till he was 
overcome by Death. Heb. 2.14,15. But he that Liveth and was 
Dead, and is alive for evermore, hath now the Keys of Death 
and Hell, Kiv.\.\S. That the very damned live, is to beafcribed 
to him ; That they live in mifery, is long of themfelves. Not that 
it is more defireablc to them, to live miferably as there they muft 
do, then not to live ; But as Gods glory is his chief (if not only,) 
End, in all his Works, fo was it the Mediators chief End, in the 
worlds reparation. They (ball therefore live whether they will 
or not, for Gods glory, though they live not to their own com- 
fort, becaufe they would nor. 

But whatfoever is the caufe of the wickeds tefurre&ion, || This 

fufficeth to the Saints Comfort, That Refurreclion to Glory .it j YiwrumTte 

only the fruit of Chrifts Death; and this fruit they (hall cer- ■ furreftio mor- 

tainly partake of. The Fromife is fure ; All that are in the graves j tmmm j Warn 

fhall hear his voyce, and come forth. John. 5. 28. And this is the credmtesfiu 

Fathers Will which hath fent Chrift, that of all which he hath ^everhZc^ 

given hint, he fbould lofe nothing, but fhould raife it up at the la ft gi tt Veritatem 

Day, Ioh. 6. 39 And that every one that believeth on the Son ■ Peusaperit: 

may have everlafting Life, and he wiH raife him up at the laft j Sedrulgusiy- 

Day, verf.40. If the prayers of the Prophet could raife the Shu- j J^^L 

^w/'/^deadchilde: and if the dead SouJdier revive at the touch \p eYe ffepofi 

of the Prophets bones : How certainly fhall the wiil of Chrift,and j mortem. Ter- 

the power of his death raife us? Thevoyce that faid to lairm j Re- 

Daughrer, Arife -, and to Lazarus, Arife and come forth^cm do ! r ^ re . a -. *£*■ 
' ' ' f J > ms , n mitio. 

pag. 406. 

If you would fee more of the Refurrcdion and ks enemies confuted, Read Cypncn de Refur. 

Athenag. Refur. Ambyoj.dc fide Re fur. AuetifTw. Stcuchus Eugubin. de Pc/r/mi Phihfo'b'a, 

Job.Baptifta Aurclius dcMortuorum Refur Mai filTic'vn^de Immortal ariim* Pet, us pmcy fen/is de 

Refur. & immortal. amm % Leenb. Uffms I de Provident. & li. de Immortal, an'mt. Cajpir Con- 

tarcrius com, Vetr. Ptmyonatium. Beftdcs every Common place- Bock ; and- zin- 

tbius de epcribus Dei. part. 3. Ub. 3. cap. 8. Calvin, adv. Liber tin. cap. a:. & in Pfxcbova. 

nicbia, &c. 



The Saints everlafltng Reft, 


* Mors & yi* 
Jlxr/e miran- 
do-jRex mortu- 
:a } reg'iat vi- 
v tit. tit hoc dk- 

yua in arenam 
d:fcer?deru?it : 
Sed tandem vi. 
'clt Vna, & ■ 
gloriofe exiit ♦ 
de morte ipfa 

< '''go Mortem & 
cum Apoftolo 
dicamm, vbi 
Mors yittoria 
^'Stella in 
Luc. 24. page 
578. To. 2. 
Pfalm. 42. 
John 11. 4. 
Pfal. 102. 1© 


fi cat ion at 

Rom 2.16. 
and 14. 10. 

the like for us. If his death immediately raifed the dead bodies 
of many Saints in Jernfalem ; If he gave power to his Apoftles to 
j raife the Dead : Then what doubt of our Refurredion ? And 
jj thus Chnftian,thou feed that(Chrift having fandified the Grave 
j by his burial, and' conquered Death, and broke the Ice for us,) a 
\ dead Body, and a grave, is not now fo horrid a fpedacle to a be- 
t lieving Eye : * But as our Lord was neareft his Refurredion and 
•Glory, when he was in the Grave, even fo are we. And he that 
hath promifed to make our bed in ficknefs,will make the dull as a 
bed of Rofes:Death (hail not difTolve the Union betwixt him and 
us ; nor turn away his affedions from us : But in the morning of 
Eternity,he will fend his Angels,yea,come himfelf, and roll away 
the ftone, and unfeal our Graves,and reach us his hand,and deli- 
ver us alive to our Father; Why then doth the approach of Death 
fo cafl thee doftn, O mj Soul } and why art thou thin dij 'quieted 
wit km me ? The grave is not Hell ; if it were, yet there is thy 
Lord prefent ; and thence (hould his Merit and Mercy fetch thee 
out. Thy ficknefs is not unto death ( though I die ) but for the 
Glory of God, that the Son of God may be glorified thereby. Say 
not then, He lifteth me up to caft me down, and hath raifed me 
high,that may fall may be the Lower; But he cafts me down that 
he may lift me up, and layeth me low that I may rife the higher. 
An hundred experiences have fealed this Truth unto thee. That 
the greateft dejedions are intended but for advantages to thy 
greateft dignity, and thy Redeemers glory. 


THe third part of this prologue to the Saints Reft, is the pub- 
like and folemn procefs at their - Judgement,where they fhall 
firft themfelves be acquit and juftirled;and then with Chrift judge 
the World. Publike I may well call it ; for all the world muft 
there appear. Young and old,of all eftates,and Nations, that ever 
were from the Creation to that day, muft here come and receive 
their doom.The judgement (halbe fet,and the" books opened,and 
the book of Life produced; W the Dead jball be judged out ofthofe 
things Which were written in the bookj ^according to their Works, and 


Pare, i 

The Sawts tvcrlafling Re(l t 


Vchofoever is not found written in the Boo^ of lifejs cafl into the lake 
of fire. Q Terrible! O Joyful Day 1 Terrible to thofe that have let 
their Lamps go out,and have not watched,butrorgot the coming 
of their Loral Joyful to the Saints,whofe waiting and hope was to 
fee this day [Then fhall the world behold the goodnefs and feveri- 
ty of the Lord : on them who perifh, feverity ; but to his chofen, 
goodnefs. When every one muft give account of his ftewardfhip; 
And every Talent of Time, Health, Wit, Mercies, Airli&ions, 
Means,Warnings,muft be reckoned for : When the fins of youth, 
and thofe which they had forgotten,and their fecret fins,fhall all 
be laid open beforeAngels and men-.When they fhail fee all their 
Friends,wealth,old delights,all their confidence & &lfe hopes of 
heaven to forfake thenr.When they fhall fee the Lord Jefus whom 
they neglected, whofe Word tbey difobeyed, Whofe Minifters 
they abufed,whofeServanr t^d,now fitting to judge them; 

When their own confeienc.^s fha 5 . cry out againft them,and call to 
their Remembrance all their mifdoings;Remember at fuch a time 
fuch or fuch a fin: at fuch a time Chrift fued hard for thy Conver- 
fion;the minifter preffed it home to thy heartjthou waft touched 
to the quick with the Word ; thou didft purpofe and promife re- 
turning,and yet thou cafts off a 11. When an hundredSermons,Sab- 
baths,Mercies,(hall each ftep up and fay,I am witnefs againft the 
Prifoner. Lord- I was abu fed, and I was neglected 1 oh which 
way will the wretched finner look ? Oh who can conceive the ter- 
rible thoughts of his heart? Now the world cannot help him; 
his old companions cannot help him ; the Saints neither can nor 
will : onely the Lord Jefus can ; but Oh there's the Soul-killing 
mifery,he will not :N ay, without violating the truth of his Wor^d, 
he cannot ; though otherwife,in regard of his Abfolute power, he 
might. The time was,Sinner,when (Thrift would, and you would 
not; and now, Oh fain would you, and he will not. Then he 
followed thee in vain with entreaties, Oh poor Sinner,what doft 
thou? Wilt thou fell thy Soul and Saviour for a luft?Lookto me, 
and be faved ; Return,why wilt thou die ; But thy Ear and heart 
was (hut up againft all. Why now, thou (halt cry, Lord, Lord, 
open to w > and he {hall fay, Depart, I k*ow you not , je workers 
if iniquity, Now, Mercy, Mercy, Lord ; Oh but it was Mercy 
you fo lono fee light by,and now your day of Mercy is over. What 
then remains but to cry out to the mountains jdl upon w± and to 


RCT 20 12, 

Mati 25. 

£>u<e tunc crit 
fidci gloria t 
qua poena per- 
$di* y cum 
judicii dies ve- 
ncriti Qu<e 
Utitia credcTtm 
tium f qua 
mceflitia per- 
fuiorum ? no- 
liufre iftic print 
credere, & ut 
credantj jam 
redire non pof- 
fe ? Cyprian. 
§ 2i # p.$3o. 

M^t-7. 22,22, 


The Saints everlaftwg Reft. 

Pare, i 

[| 2Tim.4.i. 

* He c ignoro 
plerofy confcl- 
entia merit oru 
nihil fepoffepofl 
merrtcm magu 
optare quam 
credere : Ma , 
luntenim ex- 
tingui penitttiy 
quam adfup- 

the hils ; (? cover tufrom theprefence of him that fits upon the throne; 
But all in vain : For thou haft the Lord of Mountain and hi ls.for 
thine enemy, whofe voice they will obey, and not thine. Sinner, 
make not light of this •, for as true as thou liveft ("except a through 
change and coming in to Chrift prevent ir) (which God grant) 
thou ("halt (hortly, to thy unconceiveable horror fee that day. Oh 
Wretch / Will thy cups then be wine, or gall? Will they be fweet, 
or bitter ? Will it comfort thee to think of all thy merry days ? 
and how pleafantly thy time dipt away . ? Will it do thee good to 
think how rich thou waft ? and how honourable thou waft ? ,or 
will it not rather wound thy very foul to remember thy folly >and 
make thee with anguifti of heart, and rageagainfl thy ielf, to cry 
our, Oh Wretch / where was thine understanding * Didft thou 
makefo light of that fin that now makes thee tremble? How 
couldft thou hear fo lighty of the Redeeming blood of the Sod of 
God ? How could thou quench fo many motions of his Spirit I 
and ftifle fo many quickening thoughts as were caft into thy foul / 
What took up all that Life's time which thou hadft given thee to 
make fure work againft this day ? What took up ail thy heart,thy 
love and delight,which (hould have been laid out on the Lord Je. 
fus ? Hadft thou room in thy heart for the world, thy friend, thy 
fleft, thylufts? and none for Chrift I Oh wretch /whom hadft 
thou to love but him ? What hadft thou to do,but to feek to him, 
and cleave to him, and enjoy him ? Oh waft thou not told of this 
dreadful day a thoufand times,til the commonnefs of that doctrine 
made thee weary ? How couldft thou flight fuch warnings? and 
rage againft the Minifter, and fay,he preacheth Damnation ? Had 
it not been better to have heard and prevented ic,then now to en- 
dure it e Oh now for one offer of Chrift, for one Sermon^for one 
day of Grace more I But too late, alas too late ! Poor carelefs 
(inner, I did not think here to have faid fo much to thee ; for my 
bufinefs is to refrefri the Saints ; But if thefe lines do fall into thy 
hands, and thou vouchkfe the reading of them, I here charge 
thee, || before God, and the Lord [efus Chrift, Who Jl all judge the 
cjuickjind the dead at his appear ing i and his Kingdom , that thou 
make hafte and get alone,and fet thy ft If fadly to ponder on th: fe 
things: Ask thy heart. * Is this true, or is it not ? Is there fucha 


plicia reparari. 
Quorum error 
augetur in feculo & liber tate rerrifli, & Dei patientia maxima. % Cujus quanto judicium 

tanto magis jujlum eft. Minutius Faelix Odav.pag.36, 


Part. x. 

The Saints everlafting Refl, 


day ? and mud I fee it ? Oh what do I then ? Why trifle I ? Is 
it not time, full time, that I had made fure of Chrift and comfort 
long ago? (hould Ifitftillanoihcr day, who have loft fo many ? 
Had I not that day rather be found on of the holy, faithfull, 
watchful Chriftians, then a worldling, a good fellow,or a man of 
honour ? Why (hould I not then choofe it now ? Will it be beft 
then, and it is not beft now ? Oh think of thefe things. A few fad 
hours fpent in ferious fore-thoughts, is a cheap prevention. It's 
worth this, or it's worth nothing. Friend, I profefs to thee, from 
the word of the Lord, That of all thy fweetfins, there will then 
be nothing left, but the fting in thy Confcience, which will never 
out through all eternity , except the blood of Chrift believed in, 
and valued above all the world, do now, in this day of grace, get 
it out. Thy Cm is like a beautiful Harlot > while (he is young and 
frefh, (lie hath many followers : but when old and withered, 
every one would (hue their hands of her ; (he is only their (hamc; 
none would know her: So will it be with thee; now thou wile 
venture on it,whatever it coft thee ; but then,when mens rebel- 
lious ways are charged on their fouls to death y HO that thou 
couldft rid thy hands of it/O that thou couldft fayjLordjit was not 
II Then Lord, when faw we thee hungry, naked, imprifoned ? 
How fain would they put it off ? Then fin will be (in indcedjand 
Grace will be Grace indeed. Then fay the foolih Virgins, Give 
us of jour ojl, for our Lamp are out : Oh for fome of your faith 
and holinef% which we were wont to mock at / But whacsthe 
anfwer, Go buy for your J elves ; We have little enough : would 
Vre had rather much more. Then they will be glad of any thing like 
Grace .- and if they can but produce any external familiarity with 
Chrift, or Common gifts, how glad are they 1 Lord, we have eat 
and drunk in thy prefence, Tropheficd in thy namejaft out Devils, I cnim P rode ^ ah 
done many wonderful works, we have been baptized, heard Ser- JS^SS? 
mons, proicffedChriftianity: But, alas, this will not ferve the HihilDeoclat^ 
turn 5 He Will prof efs to them % Incver k>ie\^you : Depart from me, [urn. Interefl 
ye workers cf iniquity. Oh dead-hearted (inner/ is all this nothing anims nefhis, 
to thee ? As fuie as Chrift is true, this is true. Take it in his own f u ^^ m 
^WOrds : Mat. 25 . 3 1 . when the Son of man JJja/l come in %u qic- \ ^^"f 

Senfc. rpift. 
ad Luc.8$ page 71 i.To.a. Which words Zuinzfius repeatln&cails him Vlntm {dnttiflimum.To. 
oper.a page 11 8. D Pec.o:. 

[| Hear a hea- 
then. S/V certc 
yivendum cft t 
tanquam in 
confpcclu viva- 
mus.Sic cogi. 
tandum tan- 
qunm allquls 
mum mfpiccre 

pOjfit, &pQ- 

tcft. Quid 




John 10.27. 
Gen. 7. 1. 2$. 
Gen. 10. 22. 

2, Pet. 2.q. 

Mat. 13. 


Pfa. 98.7,8,9. 
Pfalm 97.8. 
Pfalm 76.8,9. 

The Saints everlafling Reft, 

Part, i.i 

I Cor.11.3 1 
Horn 8.1. 
Rom 8. 33. 
Rom. 5. 19. 
Rom.6. 14. 

Rom. ? 


.2 2. 




I I. 

Maik 14,5 1, 

ry : and before him fiall be gathered all Nations : and be pjallfiepar 
rate them one from another, as a Jhephearddivideth his fieep from the 
goats : and befit* II fet the fisep on the right hand, and the goats on the 
left -. and Co on,as you may read in the Te^t. 

But why crembleft thou, O humble gracious foul .? Cannot the 
enemies and (lighters of Chrift be foretold their doom, but Thou 
mult quake ? Do I make fad the foul that God would not have 
fad f Doth not thy Lord know his own {heep, who have heard his 
voice 3Rd followed him? He that would not lofe the family of one 
Noah in a common deluge, when him only he had found faithful 
in ail the earth : He that would not over-look one Lot in Sodom; 
nay, that could do nothing till he were forth , Will he forget thee 
at that day xThy Lord knd^eth hsw to deliver the godly out of tempta- 
tions, and to refer ve the unjufi to the day of Judgement to bepunifi- 
ed : He knovveth how to make the fame day the greateft for ter- 
rour to his foes, and yet the greateft for joy to his people. He 
ever intended it for the great diftinguifhing and feparating day : 
wherein both Love and Fury fhould be manifeftedtothe higheft. 
Oh then let the Heavens rejoyce, the Sea, the Earthy the Floods, the 
Hils ; for the Lord cometh to judge the Earth : With right eoufnefis 
fballhe judge the Vcorld t and the People With Equity, But efpecially 
let Sion hear, and be glad, and her children rejojee : For when God 
arifeth to judgement, it is tofave the meekjfthe Earth. They have 
judged and condemned chemfelves many a day in heart-breaking 
confeffion, and therefore (hall not be judged to condemnation 
by the Lord.- For there is no condemnation to them that are in Chrifl rj 
J e fits, v;ho ro alk^not after the p fit but after the Spirit, And who '<. 
pjallUy any thing to the charge of Gods JB7tf#. ? Shall the Law? Why, 
wh-itfoever the Law faith, it faith to them that are under the Law; 
bu'We are not under the Law, but under Grace ; For the Law of 
the Spirit of life, which is in Chrifl Iefius, hath made us free from the 
Law oj fin and death ; Or fhall Confcience ? Why, we were long 
a g° jufiified by faith^ndfo have peace Veitb Qodfind have our hearts 
fprinkjed from an evil confidence : and the Spirit bearing Witnefs 
with our fipir its, that we are the children of God, It is God that juftifi-^ 
eth % who (hall condemn Vlf our Judge condemn us not,who fhallPHe 
that faid to the Adulterous woman, Hath no man condemned thee} 
neither do I condemn : He will fay to us ("more faithfully then 
Teter to him) Though all men deny thee 9 or condemn thee, I will not. 


ou I 

Part, i 

The Saints cverlafting Kefl. 


Thou haft confe(fedme before men, c* I mil confcfs thee before mj Fa- 
ther, cr the angels of Heaven.Ht whofe fit ft coming was not to con- 
dtmn the worldjbut that the world through him might befived, 1 am 
fure intends not his lecondcomin:; to condemn his people,but that 
they through him might be faved.He hath given us Eternal Life in 
Charter and Title already yea,and partly in pod flion^and will he 
after that condemn us?When he gave us the knowledge of his Fa- 
ther and himlc l( he gave us Eternal life ; And he hath verily told 
\is,That he that hexreth his mmd, ndbelieveth on him thatjent him^ 
hath everUfj-fKfr life^andflral not c ome into condemnation >but is faffed 
from death to life. Indec d it our Judge were our cnemy,as he is to 
the worl J, then we mi^ht well itu. I f the Devil were our Judge, 
or the Ungodly were our Judge, then we fhould be condem- 
ned as Hypocrites, as Heretiques, as Schifmatiques, as proud or 
covetous, or what not ? But our Judge is Chrift.who died^yeara 
ther veho is rifen again, and makfth requeftfor us. For all poWer is 
given him in Heaven and in Earth ; and all things delivered into 
his handstand the Father hath given him authority to execute judge- 
ment alfoj becaufe he is the Son of man. For though Qod judge the 
world.yet the F ,ther(immtdnrc\y without his Vicegerent Chriftj 
judgeth no man, but hath committed all judgement to the Son: 
that all men fhould honour the Son^ even as they honour the Father. 
Oh what inexpreflible joy may this afford to a Believer I That our 
Dear Lord, who !<>veth our fouls, and whom our fouls 1 >ve, dial) 
be our Judge ? Will a man fear to be judged by his deareft friend? 
by a B:other?by a Father?Or a Wife by her own Husband? Cbrt- 
ftian,Did he come down, and fuffer, and weep,and bleed, and die 
for thee? and will he now condemn thee? Was he judged, and 
condemned, and executed in thy (lead ; and now will he condemn 
theehimfelf? Did he make a bath of his blood for thy fins ? and a 
garment of his own Righceoufrkfs, for thy nakednefs?and will he 
now open them to thy (hime ? is he the undertaker for thy Salva- 
tion? and will be be againft thee ? Hath it coll him fo dear to fave 
thee ? and will he now himfelf deftroy thee ? Hath he done the 
moft of the work already, in Redeeming, Regenerating, and San 
^ ,f y» n g» Juftifying, preserving and perfe&mgthee ? and will he 
now undo alt again ? Nay, he hath begun, and will he not finifh ? 
Hath he interceded fo long for thee to the Father? and will he call 
thee away himfelfrlf all thefe be likely,tben fear,and then .ejoyce 

H 2 not. 

Mat. io. 1 1, 
Lohn j. 17. 

Iohn 17. $. 
lohn 5. 24. 

Iohn 1$. $. 
Veife 22,2$. 
Thar. Chritfs 
according ro 
his humane 
nature ir, mc 

prcam j but 
only the fu- 
pream dele- 
gate derived 
power Js cer 
tiin.frcut Sco 
tusutl.4. r cnt' 


The Saints everlaflhg Reft. 

Part r 

Iohn 10/28. 

not.Oh what an unreafonable fin is unbelief, that will charge our 
Lord with fuch unraercifulneft and absurdities f Well then,feHow 
Christians, let the terror of that day be never fo great, furely our 
Lord can mean no ill to us in all. Let it make the Devils tremble, 
and the wicked tremble ; but it (hall make us to leap for joy. Let 
Satan accufe us, we have our anfwer at hand, our furety hath dif- 
charged the debt. If he have not fulfilled the Law, then let us be 
charged as breakers ofir.Ifhehave not fuffered.then let us fuffer; 
but if he have, we are free. Nay, cur Lord will make anfwer for 
us h'mfelf, thefe are mine, and Qiall be made up with my Jewels ; 
for their tranfgreffions was I ftriken, and cut off from the earth; 
for thcrri waslbruifed and put to grief, my foul was made an 
offering for their fin t and I bore their tranfgreffions ; They are my 
feed,and travel of my foul; I have healed them by my ftripes, 
I have juftified them by my knowledge. They are my (heep; who 
(hall take them out of my hands ? Yea, though the humble foul be 
ready to fpeak againft it felf ( Lord, When did we fee thee hnngry y 
and feed thee? &c.)yet will not Chrift do fo. This is the day of the 
Believers full Juftification. They were before made juft, and 
efteemed Juft , and by Faith juftified in Law : and this f to fome) 
evidenced to their confeiences. But now they (hall both by Apo- 
logie be maintained Juft.and by Sentence pronounced Juft aclual- 
\y, by the lively voice of the Judge himfelf ; | whjch is the rooft 
perfed Juftification. Their Juftification by Faithjs a giving them 
Title in Law, to that Apologie, and Abfolving Sentence, which 
at that Day they (hal Aclually receive from the mouth of Chrift. 
By which Sentence, their fin, which before was pardoned in the 
fenfe of the Law, is now perfedly pirdoned, or blotted out, by 
this ultimate Judgement. Att. 3 . 19. Therefore well may it be 
called the Time ofrefrefhing, as being to the Saints the perfeding 
i of all ther former refrefhments. He who was vexed with a quar- 
; telling Confcience, an Accufing World,a Curfing Law, is folemn- 
■ ly pronounced Righteous by the Lord the Judge. * Though he 
"his pT/viledge ^ annoc pi ea( * Not Guiity,in regard of facl ; yet being pardoned, 

of Remiffion 

of fin, but in others alfo> makes the complement aud falnefs of them, to beat the day of 
Judgement. Epb. J. 7,. and 4- 3°. Rom. 8. 23. ijohni* 2 « Mat. 19. *8. Mr.Burgefs 
ubi fup. 

* The fins before faith are forgiven ; not fo as that they are not committed 3 but fo as if 
they had no: been committed, clem Alcxand* Stromat. lib. 4. 


\ Obferv. That 
a compleat 
and full abfo- 
lution from 
all (in, is not 
enjoyed till 
the day of 
Mr.Ant. Bur- 
gefs of Iuftif. 
The Scripture, 
not onely in 

Part, i 

The S dints iverlafting Reft. 


he (hall be acquit by the proclamation of Chrift. And that's not 
all; But he that was accufed as deferving Hell, is pronounced a 
member of Chrift,a Son of God,and fo adjudged to Eternal Glo- 
ry. The Sentence of pardon, paftbythe Spirit and Confcience 
within us.was wont to be exceeding fweet ; But this will fully and 
finally refolve the queftionjand leave no room for doubting again 
for ever. We (hall more rejoyce,that our names are found written 
in the book of Life,then if men or Devils were fubjected to us. And 
it muft needs aflfecl us deeply with the fenfe of our mercy and hap- 
pinefs,to behold the contrary condition of others.- To fee moft of 
the world tremble wit^j Terror, white we triumph with joy : To 
hear them doomed to everlafting flames, and fee them thrnft into 
Heli, when we are proclaimed heirs of the Kingdom ; To fee our 
neighbours thar lived in the fame Towns, came to the fame Con- 
gregation, fate in the fame feats, dwelt in the fame houfes, and 
wereefteemed more honourable in the world then our felves $ to 
fee them now fo differenced from us,and by the Searcher of hearts 
eternally feparated. This,with the great magnificence anddread- 
fulnefs of the day,doth the Apoftle pathetically exprefs in 2 The/. 
1,6,7,8,9, 10. It is Righteous with God to recommence tribulation 
to them that trouble you ; and tojou who are troubled, Reft With us, 
fthen the Lord Jefus Jhall be revealed from Heaven with his mighty 
Angels ; In flawing fire, taking vengeance on them that know not 
God, and obey not the gojpelofour Lord J efus Chrift ; who /hall be 
punijhedwith everlafting deftruEiion from the pre fence of the Lord, 

Band from the Glory of his power, &c. And now is not here enough to 
make that day a welcome day,and the thoughts of it delightful to 
us? But yet there's more.We (hall be fo far from the dread of that 
Judgment,that our felves lhall become the Judges.Chrift will take 
his people, as it were, into Commflion with him ; and ;hey (hall 
fit and approve his Righteous Judgement Oh fear not now the re- 
proaches,fcorns and cenfures of thofe that muft then be judged by 
us ; Did you think, Oh wretched worldings, that thofe poor de- 
fpiiedmen, whom you made your daily derifion, (hould be your 
Judges ? Did you believe this, when you made them (land as of- 
fenders before the Bar of your judgement ? No more then Pilate, 
when he was judging Qmft, did believe that he was condemning 
his Judge ; Or the Jews, when they were whipping, imprifoning, 
killing the Apoltks, did think to fee them fie on twelve Thrones 

H 3 Judging 

7 o 

i Cor. 6.2 3, 

Pfalm 9.14. 

Daniel 12.10. 

The Saints tvtrlafttng Feft, 

Pare 1 


4.0ur folemn 


Judging the twelve Tribt s of 0/ Ifrael Doycu *ot knoVofahhPaul) 
that the Saints Jh all judge the world? Nay, KnoVc you not thattye 
/hall judge dngels ? Purely were it not the Word of Chrift that 
fpcaks it, this advancement would feem incredible, and the lan- 
guage arrogant. Yet even Henockj he feventh from Ad&m prophe- 
eyed of this, faying, Behold the Lord comet h with ten thoufandofhis 
Saint t , to execute Judgement upon all, and to convince all that are 
ungodly among them\ of all their ungodly deeds ^hich they have 
ungodly committed ; and of all their hard fpeeches^ which ungodly 
[inner s have [poke again ft him. Jude 14. Thus fhall the Saints be 
honoured,and the Righteous have dominiouAn the morning. O that 
the carelefs world Were but wife to confide? this, and that they 
Would remember this latter end ! That they would be now of the 
fame mnde, as they will be, when they fhall fee the Heavenspafs 
away with a noife % and the Elements melt With fervent heat ; the 
earth alfo, and the works that are therein to be burnt up 1 1 Pet. 
3. 10. When all fhall be on fire about their ears, and all earthly 
Glory con fumed. For the Heavens and the Earth Vvhich are now, 
are referved unto fire againfi the day of Judgement, and perdition of 
ungodly men, iTet, 3.7. But alas, when all is faid, the wicked 
will do wickedly ; and none of the wicked Jhall under ft and; But 
the wife fiaU under ft and. Rejoyce, therefore, O ye Saints; yet, and what you have, hold faft till your Lord come y Revel. 
2.25. and ftudy that ufe of this Dodrine which the Apoftlc pro- 
pound?. 2 Tet. 3.11,12. Seeing then that all thefe things Jh all be 
JiJJolvedj what manner ofperfons ought ye to be in all holy converfa- 
tio* andgedlinefr ? Locking for, and hafting to the coming of the day 
of God ; wherein the Heavens being on fire fhall be dijfolved, and the 
Elements melt with fervent heat. But go your way,keepclofe with 
God, and wait till your change come, and till this end be ; For 
youjhall Reft, and ft and in the Lot at the end of the days, Dan. 
12. 13. 


THe fourthAntecedent and higheft ftep to the Saint* Advance- 
mentis, Their foh mn Coronation,Inthromzing,and receive- 
ing into the Kingdom. For as Chrift, their head, is anointed both 
King and Prieft: io under him are his people made unto <Jod both 


Pare. i. 

The Saints evtrUftmg Kefi. 


Kings and Priefts, (for prophecy, that ejafechj to Reign, a: d co 

offer prailes for ever, Revel. 5. IO. The frown of right eoufnefs, 
which Was laid up for them, /hall by the Lord the righteous Judge 
be liven them at that day, 2 Tim. 4.$. They h.ive been faithful 
to the death and therefore fhall receive the froVrn of Life : And 
according co the improvement of their Talents here, fo (hall their 
rule and dignity be enlarged >CMat 25. 2 1 23. So that they are not 
dignified with empty Titles, but real Dominions. f 01 Chrift tt>*// 
take them andfet them down with himfelfin his oVtn Throne ; and 
will give them popper over the Nations, even as he received of his 
Father, Revel* a. 26, 27, a 8. nAnd will give them the morning 
Star. The Lord himfelf will give them poiTtflion with thefe ap- 
plauding expreflions ; Well done, good and faithful Servant, th r >% 
bafl been faithful over a feft things , J will make thee ruler over 
many things; Enter thou into the Joy of thy Lord, tJAtatth. 25. 
11,23. And with this folemn and blelTed Proclamation fhall he In- 
ch rone them ; Come ye blejfed of my Father, inherit the King- 
dom prepared for you from the foundation oftheftorld. Every word 
full of Life and Joy. [Come] This is the holding forth of the 
golden Scepter 5 to warrant our approach unto this (jlory. 
Come now as ncer as you will ; fear not the Bethjhemites Judge- 
ment : for che enmity is utterly taken away. This is not fuch a 
[Come] as we were wont CO hear ; Come takeup your frofs, and 
follow me ; though that was fweet, yet this much more. [Te 
Blejfed'] Blefled indeed ; when that mouth fhall fo pronounce us ; 
for though the word hath accounted us accurfed,and we have been 
ready to account our felves fo;yet certainly thole that he bleileth, 
are blelTed : and thofe whom he curfeth only are curfed ; and hi • 
Blefling fhall not be revoked: But he hath blefled '.is,and we fhall 
fee blelTed. [Of my Father] bkflld in the Fathers Love,as well a, 
che Sons 1 for they are one. The Father hath teft;rkd his Love, in 
their Election, Donation co Chrift, fending of Chrift, accepting 
hisRanfom, &c. as the Son hath alio teftified his. [Inherit] No 
longer bondmen, nor fervants only, nor children under age, who 
differ not in pofleflion, bu: onely in riile horn Servants : Buc now 
we are heirs of the Kingdom, Jam.i f $. Coheirs with Chrift. 
[The Kingdom]>\o lefs then the Kingdom? Indeed co be King of 
Kings, and Lord of Lord?, is our Lords o e r title : But to 

be Kings and reign with h:m, is ours : The fruition of this 

H 4 dom. 

Rev. 2.:o. 

Rev. 3. u, 

Gal. 4.1, j, 


The Saints everlafiing Reft. 


dom,is as the fruition of the light of the Sun,each have the whole, 

and the reft never the lefs. [Prepared for you\ God is the Alpha, 

as well as the Omega of oar bleiTednefs.Etemal Love hath laid the 

foundation. He prepared the Kingdom for us, and then pre- 

I pared us for the Kingdom. This is the preparation of his Counfel 

I and Decree ; for the execution whereof Chiift was yet to make a 

t further preparation [For you'} Not for Believers only in genera!, 

| who without individual perfons are no body ; Nor onely for you 

| upon condition of your believingjBut for you perfonally and de- 

| terminately ; for all the Conditions were alfo prepared for you. 

[From the foundation of the world} Not onely from the Promife 

after Adams fall, fas fome) but (as the phrafe ufually fignifietli, 

though not always)frcmEtcrnity.Thefe were the eternal thoughts 

of Gods Love towards us ; and this is it he purpofed for us. 

Mat.2?.20 a 2l 

Rev.2.& 3. 

Mac. 2 5.54,, 

* Sec what is 
after cited in 
Chap. 7. $££1.$. 
out ofPlaceus, 
In die judicii' 
gratia vim U- 
gis feu juris 
obtinet 3 (pro- 
mulgatum eft 
enirn in toto 
orbe Leirarum 
per praconcs 
idoneos) id 
unum proban- 
dumcrit: ni- 
nirum^nos ha- 
buiffe cmditi- 
onem foederis 

* But a great difficulty arifeth in our way/ In what fenfe is our 
Improvement of our Talent,our wel 1- doing,our overcoming,our 
harboring,vifiting, feeding, &c. Chriftin his little ones, alledged 
as aReafon of our Coronation and Glory ?Is not it the purchafed 
pofleflion, and meer fruit of Chrifts blood ? If every man muft be 
judged according to his works,and receive according to what they 
have done in the flefh, whether good or evil 5 and God ft*// n*- 
der to every man according to his Deeds^Rom.i.6,j. and give eter- 
nal life to men if they patiently continue in well doing, and give 
right to the tree of Life, and entrance into the City, 
to the doers of his Commandments; and if this laft Abiolving 
Sentence be the compleating of our Juftification, and fo the doers 
oftheLaw bejuftified t Rom 2.1 3. Why then what's become of Free 
Grace ? of Juilihxation by Faith onely? of the fole Righteoufnefi 
of Chrift to make us accepted I Then the Papifts fay rightly, That 
we are righteous by our perfonal righteoufnefs, and good Works 
concur to juftification. 

Anf. I did not think to have faid fo much upon controver(ie;but 
becaufe the difficulty is very great, and the matter very weighty, 


fidem. ltaque proferendacrunt in medio opera $ prafertim Cbaritatis, tanquam illius candilioms, 

koccfti fideiy cffecla atque argumenta demonftrativa, ut vttlgo loquuntur a pofleriori. D. Iof. I'la- 

ceus in /k/Salmur. Vol 1. page 34. Lege & Theiin. 43, 44, 45- of that moft foiid Difpute of 



Part, i 

The Saints cverlafting Rtjl. 


as being netr the foundation, I have in another Book added to 
what is faid before. certain brief Poficions,containing my thoughts 
on this Subjed;which may tend to the clearing of thefe and many 
other difficulties hereabouts ; to which I refer you. 

But that the plain conftant language of Scripture may not be 
perverted or difregarded, I onely premife thefe Ad\ertifements 
by way of caution, till thou come to read the full Anfwer $ 

i . Let not the names of men draw thee one way or other, nor 
make thee partial in Searching for Truth;Diflike the men for their 
unfound dodrine ; but call not Doclrine unfound, becaufe it is 
theirs ;nor found, becaufeof the repute of the Writer. 

a. Know this,That as an unhumbledSoul is farapter to give too 
much to Duty and perfonal Righteoufnefs, then to Chrift : So an 
humble felf-denying Chriftian is as likely to err on the other hand 
in giving lefs to duty then Chrift hath given, and laying all the 
workfrom himfelf on Chrift , for fear of robbing Chrift of the 
honor : and fo much to look at Chrift without him, and think he 
(hould-look at nothing in himfelf ; that he forgets Chrift within 
him. As Luther faid of CMelantthons felf-denying humility, Soli 
'Deo omnia deberi tain obftinate ajferit ut mihi plane videaturfaltem 
in hoc err are quod Chrift urn ipfefingat longiui abejfe cordi fuofluam 

fit revera Certe nimis nullus in hoc eft Thilippw,. He fo con- 

ftantly afcribes all to God, that to me he feems direclly to err, at 
leaft in this, that he feigneth or imagineth Chrift to be further off 
from his own heart, then indeed he i£ — Certainly he is too much 
Nothing in this. 

3. * Our giving to Chrift more of the work then Scripture 
doth , or rather our afcribmg it to him out of the Scripture way 
and fenfe, doth but difhonor, and not honor him ; anddeprefs, 
but not exile hi- Free Grace : While we deny the inward fancli- 
fying worit of his Spirit, and tx:ol his free Juftification, which are 
equal fruits of his merit, we make him an imperfecl Saviour. 

4. Bi\c co arrogate to our fclves any part of Chrift preroga-j 

hocefl Vita 

hommis : quemaimodum Non Obedire Deo malum : & hoc e(i Mors ejus. Tfantiu adv. haerefes 
lib. 4. cap. 76. * Take heed left thou love the Gofpel becaufe it haihalwayes glad tidings and 
thou canrt not abide the Precepts or Threatnings, becaufe they fpeak hard things to thee.There 
may be a Carnal Gqfpeller as well as a Popiih Legalift. Mt.Bkrges of Ju(lif.Left.zZ.pagei$6. 
DtctMUS m Deum judicare fecundum opera} quia pout ilU fucrint vet bona vet mala, out tier nam 
vtfamconfequcmu,>ai(t tier nam damnati»ncm.S:cl mnindefeq/utar opera Caufa* efje noflr* 
Pet.Mart.iaRom.2. page (mihi) 88. ■ / 


Read Mr. Ric. 
Bookers Dif- 
courfe of Iu- 
how far Woi\s 
And Mr. 
Meads Sam. 
on Lk^ z.i3, 
14. and on 
Mat. 7. 11. and 
on Aft. 10.4. 
and on Neb. 
13, 1^,22, and 
And Dave* 
nam dejufiitia 
Habituali fy 
A ft uali, moft 
fully and fo- 

Agnitimem ac- 
cept t homo boni 
& mall.Bonwn 
((iautcm Obe- 
d re Deo & 
Credere el, & 
CkfioJ ire ejus 
Proeceptum j & 

74 [ 

The Saints everUftng Reft. 



tive is moft defperate of all,- and no dodrine more direclly over- 
throws the Gofpel almoft then that of Juftification by the me- 
rits of our own, or by works of the Law. 

And thus we have,by the line and plummet of Scripture.fathom- 
ed this four- fold ftresm, and feen the Chriftian fafely landed in 
Paradife, and in this four wheeled fiery Charet conveyed honora- 
bly to his Reft. Now lit us a little further view thofe Manfions, 
confide* his priviledges, and fee whether there be any Glory like 
unto his Glory j Read, an<J judge, but not by outward appea- 
rance, but judge Righteous Judgement. 


Tim { %efl moji excellent, difco<vered by fyafon, 


He next thing to be handled, is, The excellent 
properties of this Reft, and admirable Attri- 
butes,which, as fo many Jewels, (hall adorn the 
Crown of the Saints. And flrft before we fpeak 
of them particularly, let us try this Happinefs 
by the Rules of the Philofopher, and fee whe- 
ther they will not approve it the moft tranfeen- 
dently Good : Not as if they were a fufficient Touchftone ; buc 
that both the Worldling and the Saint may fee, when any ching 
ftands up in competition with this Glory for the preheminence, 
Reafon it felf will conclude againft it.Now,in order of good, the 
Philofopher will tell you, that by thefe Rule# you may know 
which is Beft. 


Part, i 

The Saints evcrlafting Reft, 



i.npHat which is defired and fought for it felf,is better then 
X that which is defired for fomething elfe: or the End, as 
fuch, is better then all the Means. This concludeth for Heavens 
preheminence : All things are but means to that end. If any thing 
here be ( xcellent, it is becaufc it is a ftep to that : and the more 
conducible thereto.the more cxcellentThe Salvation of our Souls 
is the end of our Fauh, our Hope, our Diligence, of all Mercies, 
of all Ordinances,as before is proved: It is not for themfelves,but 
for this Reft,that all thefe are defired and ufed. Praying is not the 
end of Praying ; nor Preaching the end of Preaching ; nor Belie- 
ving the end ot Believingjthcfe are but the way to him who is the 
way to this Reft. Indeed Chrift himfelf is both the way and the 
Reft, the means and the end j Angularly defirable as the way, but 
yet more as the end.Ifanything then that ever you faw or enjoyed 
appear lovely and defirable, then muft its end be fo much more. 


3. TN order of Good the laft ?s (till the Beft:Tor all good tends 
JLto perfection ; The end is ftill the laft enjoyed , though firft 
intended. Now this Reft is the Saints laft eftate ; Their beginning 
was as a Grain of Muftard feed, but their perfection wilbean 
eftate high and flourifhing.They were taken with David from the 
(heep- fold to reign as Kings for ever.Their firft Day was a day of 
fmall things ; but their laft will be an everlafting perfe£tion;They 
fowed in tears,but they reap in Joy. If their profperity here,their 
res fecund*, were defirable ; much more their res ultimo their 
final Bleffednefs. Rondelettui faw a Prieft at Rome, who would 
fall down in an Extsfie when ever he heard thofe words of Chrift, 
Conjummatum is finiOied ; but obferving him carefull in his 
fall ever to lay his head in a foft place,he fufpecled the diflimulati- 
on, and by the threats of a cudgel quickly recovered him.Buc me- 
thinks the fore- thoughts of that Confummation,and laft eftate we 
fpeak of,(liouJd bring a confidering Chriftian into fuch an unfeign- 
ed Extafie, that he (hould even forget the things of the fk(h>and 
no care or fear (hould raifehira oucofir.Surely that is well,which 



i Per. 1.5,9. 
i Thefl.r.8. 
2. Tim.i.V). 

Iohn 14 6. 

§• *. 


Rmdelt t>us hi 
Method. Cur an, Cat at. 
Pg- 9%> 

7 6 


Luke r$. 29. 

Mark 8.3 j, 


Mac 16.16. 

Z/tf 54/^f / tvcrUfting Reft. 

Pare. 1 

ends well; and that's Good, which is Good at laft ; and therefore 
Heaven.muft needs be Good. 


3. A Nother Rule is this, That whofe abfence or lofsisthe 
-ZjLworft or the greateftevil.muft needs it felf be beft, or the 
greateft Good. And is there a greater lofs then to lofe this Reft?If 
you could ask the Reftlefs Souls that are (hut out of it,thcy would 
tell you more fenfibly then I can. For as none know the fweetnefs 
like thofe who enjoy it, fo none know the lofs like thofe that are 
deprived of ir. Wicked men are here fenflefs of the lofs, becaufe 
they know not what they lofe, and have the delights of tfefh and 
fenfc to make them up, and make them forget it ; But when they 
(hall know it to their Torment, as the Saims do to their joy, and 
when they (hall fee men from theEaft and Weil fie down with yf- 
braham^ Ifaacznd Jacob in the Kingdom of God,and therafelves 
(hut out ; when they (hall know both what they have loft,and for 
what, and why they loft it, furely there will be weeping, and 
gnalhing of teeth. He that lofeth Riches may have more ; and he 
that lofeth honor, may repair it ; or if not, yet he is not undone; 
He that lofeth life, may fave it ; But what becomes of him that 
lofeth God ? and who or what (hall repair his lofs ? We can bear 
the lofs of any thing below \ if we have it not, we can either live 
without it, or dye. and live eternally without it ; But can we do 
fo without God in Chrift ? As God gives us outward things as 
aucluaries, as overplus, or above meafure, into our bargain j fo, 
when he takes them from us,he takes away our fuperfluities rather 
then our neceffaries ; and pareth but our nails, and toucheth not 
the quick : But can we fo fpare our part in Glory ? You know 
whole queftion it is , What JbaH it profit a man to win all the 
world^aud lofe hit own Soul? will it prove a faving match? Or, 
whatlhall a man give for the ranfom of his Soul?Chri(tians,com- 
pare but all your lolTes with that lofs, and all your fufferings with 
that fuffering, and I hope you will lay yout hand upon your 
mouth, and ceafe your repining thoughts for ever. \ 


iP arc. i . The Saints cverlafting Reft. 


ANother Rule is this, That which cannot be given by man, 
or taken away by man, is ever better then that which can, 
and then I hope Heaven will carry it.For who hath the Key of the 
everlafting Trcafures ? And who is the Difpofer of the Dignities 
J of the Saints? Who faith, Come yeblejfed, andgoyecurfed? Is 
it the voyceofGod, orofmeerman? If every good and perfect 
gift cometh from above, from the Father of lights ; wh«nce then 
comeththe gift of Eternal Light with the Father ? Whofe privi- 
ledge foever it is, to be Key-keepers of the vifible Churches here 
below; fare no meer man, but the Man of Sin, will challenge the 
Keys of that Kingdom , and undertake to fhut out , or take 
in, or to difpofe of that Treafure of the Church. We may be 
beholden to men, as God inftruments, for our Faith, but no fur- 
ther ; For what is Paul, or who ii Apollo, bat Aliniflers by Vebom 
vee believed, even as the Lord gave to every man ? Surely every 
ftcp to that Glory, every gracious gift and aft, every deliverance 
and mercy to the Church, (hall be clearly from God; that his 
very name (hall be written in the forehead of it, and his excellent 
Attributes ftampt upon it, that he who runs may read it was the I 
work of God ; ar.H the Qucftion may cafily be anfwered, whether 
it be from Heaven,or of men ? Much more evidently is that Glory 
the gifc of the God of Glory. What ? can man give God f or 
earth and duft give Heaven ? Surely no / And as much is it beyond 
them to deprive us of it. Tyrants and Perfecutors may take away 
our goods, but nor our chief Good; our Liberties here, but not 
that (late of Freedom ; our Heads, but not our Crown. You can 
(hut us up in Prifons.and (hut us out of yourChurch and Kingdom; 
but now (hut us out of Heaven if you can. Try in lower attempts: 
Can you deny us the light of the Sun, and caufe it to forbear its 
fhining? Can you ftop the influences of the Planets? or deny us 
the d.w of Heaven? or command the Clouds to (hut up their 
womb? or ftay the courfe of the flowing dreams? orfealupthc 
paiTages of the deep? how muchlefs can you deprive us of our 
God, or deny us the light of his countenance, or (top the ir-flu 
ences of his Spirit, or forbid the dew of hisGrace to fall, or ftay 
the ftrearns ofhis Love, and (hut up his overflowing ever- flowing 




Jam. 1. 17.} 

i Cor. j.j. 

Bonum non 
potefi. Sen. 
Epift. 66. 

page ^44* 
Mortalia cm}. 
nm t cadunt j 
crefcunt : ex- 
hximttatur 3 
imp!cniur. Di- 
vtnorum una. 
mtura cfi. 


The Saints tverLffing Reft. 

Part, i 

§ -J. 

* Vt Seneca de 
Vita, beat a a- 
bunde contra 

Quomodo non 
tate & vera 
tranquillit ate 
quibus nihil e[i 
quod divitue 
voluntati re. 
quod turbU)& 
a. mente Dei a- 
lienet, 'nihil 
tM extra vo- 
lant at em Dei ? 
Mufcul. in 
Mat. 6. To.i. 
page 1 17. 

Springs, or feal up the bottomlefs depth of his bounty f You can 
kill our Bodies, ( if he permit you; but try whether you can reach" 
our Souls. Nay, it is not in the Saints own power to give to, or 
take away from themfeives this Glory j So that according to this 
Rulejhert's no Rate like the Saints felt. For no man can give this 
Reft to us, and none can take our Joy from us. lob. 16.22. 


5. \ NotherRule is this, That is ever better or beft, which 
x\maketh the owner or poTCelTor himfelf better or beft. And 
fure according to this Rule, there's noftate like Heaven. * Riches, 
honour,and pleafure, make a man neither better nor beft ; Grace 
here makes us better, but not beft : That is referved as the Prero- 
gative of Glory. That's our good, that doth us good ; and that 
doth us good, which makes us good; Elfe it may be good in it 
felf, but no good to us. External good is at too great a diftance to 
be is not bread on our Tables,but in our ftomacks 
that muft nourifh : nor blood upon our clothes or skin, but in t he 
liver, heart and veins which is our Life. Nay, the things of the 
world are fo far from making the owners good, that they prove 
not the leaft impediments thereto, and fnares to the beft of men,- 
Riches and honor do feldom help to humility ; but of pride they 
occafionally become moft frequent fomentors. The difficulty is fo 
great of conjoyning Gracioufoefs with Greatnefs, thac it's next to 
an impoflibility ; And their conjunclion fo rare,that they are next 
to inconliftent. To have a heart taken up with Chrift and Heaven 
when we have health and abundance in the world, is nether eafie 
nor ordinary. Though Soul and Body compofr but one man, yet 
they feldom profper both together. Therefore that's our chief 
good, which will do us good at the heart: and that's our true 
glory that makes us all glorious within : and that the bleiTed day 
which will make us holy andbleffed men: which will not only 
beautifie our hoofe, but cleanfe our hearts : nor only give us new 
Habitation,and new relations,but alfo new fouis,and new bodies. 
The true knowing living Chriftian complains more frequently and 
more bitterly of the wants and woes within him, then without 
him. If you over- hear his prayers, or fee him in his tears, and ask 



Part. i. 

7ht S dints everlafting Reft. 


him, what aileth him ? he will cry out more, Oh my dark undcr- 
(hnding I Oh my hard,my unbelieving heart . ; rather then, Oh my 
difhonorl or Oh my poverty/ Therefore it is his defired place and 
ftatc which affords a relief fuitablc to his neceffities and com- 
plaints. And furely that is onily chi- Reft. 


6. \ Nother Rule is,That the Difficulty of obtaining (hews the 
J\ Excellency. And furely if you confiderbut whatitcoft 
Chrift to purchafe it; what it cofts the Spirit to bring mens hearts 
co it; what it cofts Minifters to psrfwade to it ; what it cofls 
Chrittians, afcer all thre,to obtain itjand what it cofts many a half- 
Chriftian that after all goes without it ; You will fay that here's 
Difficulty.and therefore Excellency .Trifles may be had at a trivial 
rate *. and men may have damnation far more eafily : It is but, lie 
ftill, and deep out our day sin carelefs lazinefs ; It is but, take our 
pleafure,and minde the world, and caft away the thoughts of Sin, 
and Grace, and Chrift, and Heaven, and Hell, out of our minds ; 
and do as the moft do,& never trouble our felves about thefe high 
things,but venture our fouls upon our prefumptuous conceits and 
hopcs,and let the veffel fwim which way it will ; and then ftream, 
and wind,and tyde will all help us apace to the gulph of perdition. 
You may burn an hundred houfes eafier then build onejand kill a 
thoufand men eafier then make one alive. The defcent is eafie,the 
afcent not fo, To bring difeafes, is but to cheriflh Cloth, pleafe the 
appetite, and take what moft delights us; but to cure them will 
coft bitter Pils,loathfom potions, tedious gripings, abftemious ac- 
curate living ; and perhaps all fall (liortto. He that made the 
way,and knows the way better then we,hath told us,it is narrow 
and ftrait,and requires itriving; And they that have paced it more 
truly and obfervantiy then we, do tell us, it lies through many tri- 
bulations, and is with much ado pilled through. Conclude then, 
it is fure fomewhat worth that muft coll all this. 


§. 6. 

\ Jsion dicere fo* 
lebat, facile m 
effe ad inferos 
viam 3 ?iam illic 
homines adire 
claups oculu. 
quia morient'r 
bus daudmtut 
; oculi 3 nos di' 
I cere pojpiwu* 
I dementis cceci. 
1 tate & focor* 

Facile c (I de- 
feenfu* Aver- 
ni. &c. 


The Saints everUfling Reft. 


tcr te eft, non 
ficitifi ad cotn- 
$us fuffic'u^on 
fatiatfluin ad- 
hue amflim 
qu*r atuY j qui 
autem te babet, 
jatiatm e/l 5 
finem fuum ba- 
bet j non babet 
ultra quod 
qu*rat> quia 
tu csfuper 
omne vifi- 
b'de-i audibiie^ 
odorablle } gu- 
(labile, tangibi* 
le, fenfible. 
Alphabet, di- 
cap. 14. 



7. A Nother Rule is this,That is Beft, which not onely fupplieth 
XV neceffiry, but affordeth abundance. By neceflity ts meant 
here, that which we cannot live without $ and by abundance, is 
meant, a more perfeel fupply, a comfortable, not a ufelefs abun- 
dance.Indeed it is fuitable to a Chriftians ftate & ufe,to be fcanted 
here>& to have only from hand to mouth:And that not only in his 
corporal,but in his fpiritual comforts ; Here we muft not be filled 
full,that fo our emptinefsmay caufehungering,and our hungering 
caufe feeking and craving and our craving teftifie our dependance, 
and occafion receiving, and our receiving occafion thanks return- 
ing, and all advance the Glory of the Giv^r. But when we (hall 
be brough to the Well- head, and united clofe to the overflowing 
Fountain, we (hall then thirft no more, becaufe we (hall be empty 
no more. Surely if thofe bleffedSouls did not abound in their bin* 
fednefs,chey would never fo abound in praifes.buch Bleffing, are 
Honour,and Glory ,and Praife to God, would never accompany 
common mercies; All thofe Allelujas are not fure the language of 
needy men. Now, we are poor, we fpeak Amplications : And our 
Beggars tone difcovers our low condition j All our Language al 
moil is complaining andcravingjour breath fighing,and our life a 
laboring. Out fure where all this is turned into eternal praifing and 
rejoycing, the cafe mull: needs be altered, and ail wants fupplyed 
and forgotten. I think their Hearts full of Joy, and their mouthes 
full of thanks, proves their eftate abounding, full of bleflednefs. 

8. "Q Eafon concludes that for the beft which is fo in the Judge- 


mentofthe beft and wifeftrnen. Though, it's true, the 
Judgement of imperfect man, can be no perfect Rule of truth or 
goodnefs ; Yet God revealeth this good to all on whom he will 
beftow it; and hides not from his people the end they ihould ay m 
at and attain. If the holieft men are the beft and wifeft, then their 
Lives tell you their Judgementsjand their unwearied labor & dif- 
fering* for this Reft, (hews you they take it for the perftdion of 


Part, i 

The Saints everlafting Reft, 

their Happincfs. If men of greateft experience be the wifeft men, 
and they that have tryed both eflates ; then furely it's vanity and 
vexation thats found below, and folid Happincfs and Reft above. 
If dying men arc wifcr then others, who by the worlds forfakmg 
them, and by the approach of Eternity, begin to be undeceived ; 
then furely happincfs is hereafrcr, and not here ; For though the 
d Jud?d world in their flourifhing profperity can blefs themfelves 
in their fools paradife>& merrily jeft at the (implicity of the Saints; 
yet fcarce one of many, even the word of them, but are ready 
at lad to cry out with r Balaam y Ob that I might die the death of 
the righteous, and my Lift end might be like hk ! Never take heed 
therefore what they think or fay now ; for as fure as they fhal die, 
they will one of thefe days think and fay clean contrary. As we re- 
gard not what a drunken man fays , becaufe it is not he , but the 
drink; and when he hath flepc he will awake in another minde ; fo 
why (hould we regard what wicked men fay now, who are drunk 
with fecurity aud flelhly delights ? when we know before hand 
for certain, that when they have flfpt the deep of death,at the fur- 
theft they will awake in another minde.Onely pitty the perverted 
understandings of thefe poor men who are befides themfelves ; 
knowing that one of thefe days, when too late experience brings 
them to their right minds, they will be of a far different Judge- 
ment. They ask us, What, are you wifer then your fore-fathers? 
then all the Town befides? then fuch and fuch great men, and 
learned men? And do you think in good fadnefs wc may not with 
better reafon ask you, What, are you wifer then Henoch ? and 
l^oah} then Abraham J faacJacobySamHel} then David and Solo- 
mon ? then Mofes and the Prophets ? then Peter, Paul, all the A- 
poftles, and all the Saints of God, inall Ages and Nations, that 
ever went to Heaven ? yea,then Jefus Chrift himfelf ? Men may be 
deceived ; but we appeal to the unerring Judgement of Wifdom it 
(elf, even the wife All-knowing God, whether a day in his Courts 
be not better then a thoufand elf eV? here ? and whether it be not better 
'&e door-keepers there, then to dwell in the tents of ftickednefs > Nay, 
whether the very Reproaches of Chrift (even the fcornswehave 
( from you for Chrifts fake and the Goi'pelJ be not greater riches 
then all the Treafures of the World? If Wifdom then may pifs 
the r cntence,voufee which way the caufe will go; zndfyifdemis 
jvftified of all her children. 



Pfalai84, 10. 

Heb. ix 




§. 9- 

' . > ■!■■! ■ I ■ 

The Saints evcrlaftwg Reft, 

Part, i 


9 T Aflly, Another Rule in Reafon is this, That Good which 
JL conraineth all other Good in it, muft needs it felf be beft. 
*nd where do you think in Reafon,that all the ftrearrs of Good- 
nefs do finally empty themfelves t Is it not in God, from whom 
by fccret fprings they firft proceed f Where elfe do all the Lines of 
Goodnefs concenter? Are not all the fparks contained in this fire? 
and all the drops in this Ocean ? Surely the time was,when there 
was nothing befides God '> and then all Good was onely in him. 
And even now the creatures effence and exifterice is fecondary,de- 
rived,contingent,improper,in comparifon ofhis,^ Is, and Wm , 
and Is to Comt '; whofe Name alone is called, 1 Am. What do 
thine eyes fee, or thy heart conceive defirable, which is not there 
to be had? Sin indeed there is nones but darefl; thou call that 
good ? Worldly delights there are none \ for they are good but 
for the prefent Neceffity, and' pleafe but the brutifh Senfes. Bre- 
thren^ you fear bfing or parting with anything you now enjoy? 
What ? do you fear you (hall want when you come to Heaven / 
(hal you want the drops,whcn you have theOceanfor the light of 
theCandle,when you have the Sun?or the (hallow Creature,when 
you have the perfeel Creator ? Cafl thy bread upon the Waters, and 
after many dap thou [h ah there find it. f Lay abroad thy tears, thy 
prayers, pains, boldly and unweariedly; as God is true, thou 
doft but let them to ufury,& (halt receive an hundred fold. || Spare 
not, man, for State, for Honour, for Labour ; If Heaven do not 
make amends for all,God hath deceived usjwhich who dare once 
imagine ? Caft away Friends, Houfe, Lands, Life, if he bid thee : 
Leap into the Sea,as*7^r,if he command thee:Lofe thy life,and 
thou (halt fave it everlaftingly • when thofe that faved theirs,(hall 
lof> them everlaftingIy:Venture all,man,uponGods word & pro- 
mifej There's a Day of Reft coming will fully pay for all. All the 
pence and the farthings thou expended for him are contained, 
with infinite advantage, in the maflie Gold and Jewels of thy 
Crown. When Alexander had given away his Treafure, and 
they asked him where it was ; he pointed to the poor, and faid, 

Part, i 

The Saint ftverlafting Reft. 


mfcrimidy in my chefts. And when he went upon a hopeful expe- j * ^ > 
dition, he gave away his Gold ; and when he wa9 asked, what he pauper Socratk 
kept forhimfelfjhe anfwers,y/w» majorum & m el tor urn ^ he hope j ***itorinibU t 
of greater and better things. How much more boldly may we i inc i Hl ^d%aum 
lay out all and point to Heaven, and fay it is utfcrinm^ in our e- j ^c^bipZi 
verlafting trealure $ and take that hops of greater and better j & blcmofo 
things, infteadofall. Nay, lofethy felf for God, and renounce \pauperemme 
thy felf; md thou (halt at that day find thy felf again in him. \cft fcntio.ita- 
Give him thy felf, and he will receive thee, upon the fame terms \fy™ tibi 
as Socrates did h rScholler * *s£fchines (who gave himfdf to his I talco^tuip* 
Mafter, becaufc he bad no:hing elfe ) acciph fed ea legem te tibi 
mel'torem reddam qitam accept: that he may return thee to thy felf 
better then he received thee.So then,this Reft is the Good which 
containeth all other Good in it. And thus you fee, according to 
the Rules of Reafon, the tranfeendent excellency of the Saints 
Glory in the general. We (hall next mention the particular Ex- 
cellencies, rcliqmffc. Cui 

Socrates' } £>uid 
?il tu inquitjn'ihi mignum munus fader ti y n'ifi forte parvj te <ejlima4? H^bcbo itafy cura^ia temelis- 
remtibi reddmquam accept. Benef.l.i.cap. $8$. 


fum* Hoc mu* 
nus rogo quale 
cuncfc eft, boni 
conjulas^ cogu 
tcf% alios cum 
tnuUum tibi 
darentjplus fibi 

The Excellencies of our %ejl. 


Et let us draw a little nearer, and fee more imme- 
diately from the pure fountain of the Scriptures 
what further Excellencies this Reft arTordeth. 
And the Lord hide us in the Clefts of the Rock, 
and cover us with the hands of indulgent Grace, 
while we approach to take this view : and the 
Lord grant we may put off from our feet the (hoes of unreverence 
and flelhly conceiving*,while we (land upon this holy ground. 

I 2 SECT. 

8 4 

§. i. 

i. I: is the 
fruit of the 
Love 3c Blood 
of Chrift 
whom we (hail 
there alfo be- 
hold and en- 

fohn if.ij. 

The Saints evertSfting Eeft. 



i. A Nd fiift, it's a moft lingular honour and ornament in the 
-T\ftile of theSaintsReft,to be called the PurchafedPoJfefflon; 
That it h the fruit of the Blood of the Son of God ; yea,the chief 
fruit : yea, the end and perfection of all the fruit«,and efficacy of 
that Blood. Surely Love is the moft precious ingredient in the 
whole composition ; and of all the flowers that grow in the Gar- 
den of Love, can there be brought one more fweet and beautiful 
to the Garland, then this Blood t Greater Love then this there is 
not, to lay down the life of the Lover. And to have this our Re- 
deemer ever before our Eyes, and the livelieft Senfe and frefheft 
Remembrance of that dying bleeding-Love ftill upon our SouM 
Oh how will it fill our fouls with perpetual Ravidiments ? To 
think that in the ftreams of this blood we have fwam through the 
violence of the world,thefnares of Saran,the feducements of flefb, 
the curfe of theLaw,the vvrarh of an cfTcndedGod,the accufations 
of a Guilty Confcience,and the vexing doubts and fears of an un- 
believing hearr,and are palled through all, and here arrived fafely 
at the brcft of God 1 Now we are ftupified with vile and ferflefs 
hearts,that can hear all the ftory of this bloody Love,and read all 
the dolors and fufTerings of Love, and hear all his fad complaints, 
and all with dulnefsjand unaffected. He cries td us.BehsU and fee, 
Is it nothing toy oh, O all ye thatpafs by .? Is there any forrow like 

If Chrift came 

to bear the 

Curfe which 

was againft 

us,how mould 

he be made a 

Curfe, but by 

taking that 

Death which 

the Curfe lay 

in? And if the 

Death of cur 

Lord was the 


Of AU men, 

and by his death the middle wall of partition was broken down, and the Gentiles called, how 

lliould he invite us to himfelf,if he were not Crucified ? For it is only on the Crofs, that men 

dye with their Arms fttetched cut .^ A incamat. Verb], 

Hxc enlm cum fit principalis &fumma bominii ftlicitas feeundum animam y nonpoterat conferri 
mfi per principals & fummum human* redemptions, & propeccatk noflris fatisfaclionis principium^ 
facrificium. viz. Meffi33J0f.De Lege Divina.cap.8.pag.Q7. Lege & eundem Voifin. 

Quidmmm fi caput pro membra accepit cumionem, quam tamen infeipfo non h.buit ncccjfar'u 
am ? Nome & in membra noflris fiepe pro mints in fir mi t ate altcri adbibctur curatio ? Dolet caput t & 
in bracbio fit cocluta s dolent rcnc^& fit in tibia ; ita beiicpre totius corporis pntrcdinc Cautcrium 
<fkoddaminfixum cfiin c'apite Chrijio. Berna. Serm.30 de tempore. Fatcfcat ergo mar or, triflitia 
fugtzt fliminetur dolor Rancor ^ut liccat vacare & vidcrc cum Moyft vifionem bancg/andem; 
qiiahier De us in ventre virginis concipiatu> 3 decipiatur diabo!us,rccipiatur perditum, indcbuumacci. 
pialur ! To! um me trabit affeclio, fcdoratio deficit 1 Dives cogitatio vocis pauper t ate confunditur. die Natal. Quid aquc mentem cogitantis impinguat? Nomen Jcfu Mel in 
ore. in awe Melos, in corde Jubilus. Omnis cibus qui non conditia bocfalejnfatuatus c(l. Scriptura 
quenonfuerit i ?:icr lita oleo tStU devotmis^ cjlinfipida. Bernard. Serm.23. 


Pare, i 

The Saints evcrlajling Reft. 


Htttomyforro^ t ( Lamen.i.ii. ) and we will fcarce hear or re- 
gard the dolorous voice; nor fcarce turn afide to view the wounds 
of him who turned afide, and took us up to heal our wounds at 
this fo dear a rate.But oh then our perfected fculs will feel as wel 
as hear, and with feeling apprehenfions flime again in Love for 
Love. Now we fet his piclure wounded and dying be fore ou 
but can get it no nearer our hearts then if we believed nothing of 
what we rtad. But then when the obftruclions between the eye 
and the underfhnding are taken away,and the pr.lfage opened be- 
tween the head and the heart,furely our eyes will everlaitingly af- 
fecll our heart : and while we view with one eye our fliin. revived 
Lord,and with the other eye our loft-recovered fou!s,& tranfeen- 
dent Glory, thefe views will eternally pierce us , and warm our 
very fouls. And thofe eyes, through which folly and Iuft hath fo 
often Hole into our hearts; fhallnow be the Cafements to let in 
the Love of out dearell Lord for ever.Now,though we (houldfas 
fome do ) travel to Ierttfalem , and view the Mount of Olives 
where he prayed and wept ; and fee the Dolorous way by which 
he bare his Cro(s,a n d enter the Temple of the Holy Grave ; yea, 
if we fhould with Peter have (looped down and feen the place 
where he lay, and behold his Relicts ; yet thefe bolted doors of 
fin and flefh would have kept out the feeling of all that Love. But, 
(Oh/ that's the Joy) we (hall then leave thefe hearts of (lone and 
Rock behind us • and the fin that here fo clofe befets us, and the 
fotti(h unkindnefs that followed us fo long,fhal not be able to fol- 
low us into thatGlory.But we fhall behold,as it were,the wounds fy [** n ^u^ n 
of Love, with eyes and hearts of Love for ever. Suppofe (a little mx camis,& 
to help our apprehenfions) that a Sainr, who hach partaked of the fog 
J >ys of Heavenjhad been tranflited from as long an abode inHci, 
and after the experience of fuch a change, fhould have (lood with 
AUr) and the reft by the Crofs of Chri(l,and have kcii the Blood' /^M^dlo. 

ram, fed n 
femphe-rnum incliidity Fit prater mem dominntmci'A\ BC thmwn domivi fratk vincit afft 
Djmine Jefu chtijlc, Libcnter audio tcrcgnmteminctziki fibemius aafcerttem in terrify libc 
» linceam (v (limit em. Hxcfiqsiidem rap'it affsftum \ninm\ & 'rjl 

itcarmcum, B.rnard. Serm.15.ln die Natal, For all the great feemingdirT .di- 
ces among us about the grace ofChrift, ic is fully agreed between the Calvbvfls ana / 
( filth Hottnm ) Me gun ,j fa'atu extra Del gr.iii.un in fob Cbrljlo Med 

od in IpfO) per & propter ipfitmf-j'um, non propter Mirita fua t po 

tri, cum Duumipjtsnoncorum'mc/ita, fed fua dona coronaturm jit. He;. 

Non caplo me 
pne Utitia, 
qni.1 lll.i M*« 


hi'; fern:, 

cc Tolerant. Chriftiana. pi^e 59. 60. 

» ? 



The S dints everlafting Reft. 



* John 20. 
Mac. 28.9. 

John 20,1 3 

2, Sam. 23.16, 

and heard the Groans of his Redeemer f What think you > would 
love have ftirred in his bread or no f Would the voice of his dying 
Lord have melted his heart or no ? Oh that I were fenfibJeof 
what I fpeak ! With what aftonifhing apprehenfions then,will Re- 
deemed Saints everlaftingly behold their blefTed Redeemer?/ wil 
not meddle with their vain audacious Queftion, who muft ncec's 
know, whether the glorified body ofChrift do yet retain either the 
wounds or fears. But this is mod certain, that the memory of it 
will be as frelh,and the impreffions of Love as deep,and its work- 
ings as (hong, as if his wounds were ftillin our eyes, and his 
complaints ftillin our ears, and his blood (till ftreaming afre(h. 
Now his heart is open to us, and ours (hut to him : But when his 
heart fhall be open, and our hearts open, Oh the blefled Congrefs 
that there will then be ! What a paffionate meeting was there be- 
tween our new-rifen Lord, and the fifft finful (illy woman that he 
appears to?How dothLove ftruggle for expreflions?and the ftrait- 
ned fire (hut up in the breft,ftrive to break forth ? *CMary 1 faith 
Chrift : M after \ faith Mary : and prefently (he clafps's about his 
feet, having her heart as near to his heart,as her hands were to his 
feet. What a meeting of love then will there be, between the 
new glorified Saint, and the Glorious Redeemer ? But I am here 
at a lofs ; my apprehenfions fail me,and fall too (hort. Only this I 
know ; it will be the fingular praife of our inheritance,that it was 
bought with the price of that blood ; and the fingular Joy of the 
Saimsto behold the purchafer and the price,together with the pof- 
feffion. Neither will the views of the wounds of love renew our 
wounds of forrow > He, whofe firft words after his Refurreclien 
were to a great (inner, Woman, why weepeft thou r knows how to 
raife Love and Joy by all thofe views, without railing any cloud 
of forrow, or liorm of tears at all. He that made the Sacramental 
Commemoration of his Death to be his Churches Feaft, will fure 
make the real enjoyment of its bleffed purchafe,to be marrow and 
fatnefs. And if it afforded Joy to hear from his mouth, This is 
my Body which is given for j ou , and This is my Blood which was 
fhedforyott ; What Joy will it afford, to hear, This Glory is the 
fruit of my Body and my Blood? and what a merry feaft will it 
be, Vehen we Jball drink^of the fruit of the Vine new with him in the 
Kingdom of his Father^ as the fruit of his own blood ? David 
would doc drink of the waters which he longed for, becaufe [hey 


Pau. i. 

The Saints everlafling Refl, 

were the blood of rhofe men,who jeoparded their lives for them; 
and thought them fitter to offer to God,then to pleafe him.* But 
we fhall value thefe waters more highly, and yet drink them the 
more fweetly»becaufe they are the blood of Chrift, not jeoparded | 
only, but fried for them. They will be the more fweet and dear 
co us, becaufe they were fo bitter and Dear to him. If the buyer 
be judicious, we eftimate things by the price they coft:. It any 
thing we enjoy were purchafed with the life of our deerelt friend, 
how highly flhould we value it ? Nay, it a Dying Friend deliver us 
but a token of his Love, how carefully do we prcferve ic? and 
(till remember him When we behold it, as if his own name were 
written on it? and will not then rhe Death and Blood of our 
Lord, everlaftingly fweeten our polTeiTed Glory ? Methinks Eng- 
/Wfliould value the plenty of the Coijpel, with their Peace and 
freedom at a higher rate, when they remember what it hath coft. 
How much precious blood 1 How many of the lives of Gods 
worthies, and our moll dear friends / belldes all other coft. Me- 
thinks when I am with freedom Preaching, or hearing, or living, 
I fee my dying friends, before mine eyes, whofe blood was (lied 
for this ; and look the more refpeclively on them yet living,whofe 
frequent dangers did procure it. Oh then when we are rejoycing 
in Glory ,how (hill we think of the blood that revived our Souls ? 
and how (hall we look upon him whofe fufferings did put that 
Joy into our hearts? How carefully prefers we thofe prizes, 
which with greateft hazard we gained from the enemy ? Goliahs 
(word muft be kept as a Trophie, and laid up behinde the Ephod : 
and in a time of need, David fays, There's none to that. Surely 
when we do divide the fpoil, and partake of the prize which our 
Lord fo dearly won, we fhall fay indeed, There's none to that. 
How dear was Jonathans love to 'Davids which was teftified by 
II flapping himfelfofthe Robe that was upon him, and giving »>Di- 
vtd, and his garments, tven to hi*f\X>ord s and to his £<?\fc, and to his 
girdle : and alfo by faving him from his fathers wrath ? How 
dear for ever will the love of Chrift be then to us, whoftrippjd 
himfelf, as it were, of his majefty and Glory, and pus: our mean 
Garment of flefti upon him, that he might put the Robes of his 
own Righteoufnefs and Glory upon us ? and faved us, not from 
cruel injuftice, but from his Fathers deferved wrath? Well then 
Chnftians, as you ufe to do in your Books.and on your Goods, to 

I a write 


* Ha?:c GfAti ■ 
Am Cbriftiu 
impcrtu prctio 

&c. Runcfc 
quamur omnes: 
biijiti f ac la- 
ment & figno 
nobis vine vi- 
am aperit : hie 
ad V.nadifum 
reduces f ticit : 
bic ad cceloium 
rcgna perducit 
Cum ipfofem- 
per vivemui) 
faCli pet ipJttM 
filii Dei 5 cum 
ipfo exu'tabi. 
mmjemper ip- 
fiuicruore ye- 
par-Ui. Erimm 
Cbndiani cum 
Clmjlo fimul 
glcriofi) de 
D20 pAt/e bear 
ti ideperpetua 
voluptate U" 
tonus femperin 
cwfpeflit Dei, 
& agentes Deo 
gratias fempe/' 
ter'unift Utm 
gratiu i qui 
cum merti fu- 
lfil t obnoxius 3 
faBui eft de 
Cyprian ad 
Sj i Sam.iS.4. 


* By flic re- 
dundancy of 
which merit 
(after fatisfa- 
&ion thereby 
made unto his 
Fathers juft ice 
for our debt J 
there is fur- 
ther a pur- 
chafe made of 
Cirace and 
Glory, and of 
allgood things 
in our behalf. 
Mr. Remolds 
Page 40 z, 
Ifaiah 2.7. 4, 
Lam. 5. 33. 
f 4J». Nome 
bojtacffcfla c(l 
mors Cb/ifii 
per modumob- 

The Saints everlaflwg Reft. 

Part. 1. 

write down the price they coftyou; fo do on your Righteoufnefs, 
and on vour Glory ; write down the price, Thepreciou* Blood of 
Chrifi. * 

Yet undeiftand this rightly ; Not that this higheft glory was in 
ftridefl. proper fcnfe purchafed, fo as that it was the molt imme- 
diate ErTecl of Chrifts death: We muft take heed that we conceive 
not of God as a Tyrant, who fo delighteth in cruelty , as to ex- 
change mercies for (tripper to give aCrown on condition be may 
torment men, f God was never fo pleafed with the furTerings of 
the Innocent, much lefs of his Son, as to fell his mercy properly 
for their fufferings. Fury dwelieth not in him; nor doth he wil- 
lingly correel the fons of men, nor take pleafure in the death of 
him that dieth. But the fufferings of Chrift were primarily and 
immediately to fatisfie the juftice that required blood,and to* bear 
what was due to the (inner, and to receive the blow that fhould 
have fain upon him, and fo toreftore him to the life he loft, and 
the happinefs he fell from. But this dignity, which furpalTeth the 
firft,is as it were,from the redundancy of his merit,orafecundary 
fruit of his death. The work of his Redemption fo well pleafed 
the Father, than he gave him power to advance hischofentoa 
higher dignity then they fell from j and to give them the glory 
which was given to himfelf •, and all this according to hiscounfel, 
jefli ? Nonne and the good pleafure of his own will. 

fummeama- # 

bHis tanqum inftruraeat/m pracipuum falutls no fine ? Kef p. quod dkitur mortem Cbrlfli effe infirw 
meat urn noftr&falutls^ non execdere rationem medii : Quod autcm additut illam effe nobis fumme 
amabilcm i verum efl j fed fuvpofao Del oy dine ■, qui earn & fibi in facrificium, & nobis in Redcmp. 
tionem conflituit. Non fie porro intcH'rgitur aliquid effe bonum per modum objecli : fenfm tnim eft 3 
illud effe t'ale,& fecundxm fe fit amabile : Cii]ufmcdi nequaquam eft mors Chrifti^ nee cujujvis alteri- 
us. Gibteuf. lib. 2. de Liberr.cap.n. Sett. 1 1. page 441. 

§. 2. 
1. Ic is freely 
given us. 

1 Kings 7 17. 

SECT. If. 

2. *"T"He Second Pearl in the Saints diadem t is, that Its free. 
_L This feemeth as Tbaroxhs Jecond Kine, to devour the for- 
mer ; And as the Angel to Balaam, To meet it with a drawn 
[word of a j nil of po fit ion. But the feeming difcord, is but a pleafing 
diver ficy compofed into that harmony which conftitutes theMelc- 
dy. Thefe two attributes Purchafed and Free, are the two chains 
of Goid,which by their pleafjnt twifting,do make up that wreath 
for the heads of the Pillars in the Temple of God, It was dear ro 


Ipart. i 

Tb* Sd'nts cvcrlafling Re/l: 


Chriftjbuc free to us.When Chrift was to buy,filver and gold was 
nothing worth; Prayers and tears could not fuflicejnorany thing 
below his blood : but when wc come co buy , the price is fain to 
juft nothing. Our buying, is but receiving : we have k freely 
without motty, and without price. Nor do the Gofpel conditions 
make it lefs free ; or the Covenant- tenor before mentioned,con- 
tradicl any of this. If the Gofpel conditions had been fuch as are 
the Laws; or payment of the debt required at our hands;the free- 
nefs then were more queftionable. Yea , if God had faid to us ; 
[SintterSyif you will fst is fie mj jtsftice hut for one of your fins^ I wiU 
forgive you all the reftf\ it would have been a hard condition on 
our part, and the Grace of the Covenant not fo free, as our difa. 
bilitydoth neceflarily require. But if all the Condition be our 
cordial acceptation/urely we deferve not the name of Purchafers. 
Thankful accepting of a free acquittance, is no paying of theD^bt, 
If life be offered to a condemned man, upon condition that he 
(lull not refufe the offer, I think the favour is never the lefs free. 
Nay,though the condition were,that he Qiould beg, and wait be- 
fore he have his pudon, and take him for his Lord who hath thus 
redeemed him : All this is no fatisfying of the Juftice of the Law : 
Efpecially when the condition is alfo given, as it is by God to all 
hischofen ;furely then here's all free : if the father freely give the 
fon, and the fon freely pay the debt, and if God do freely accept 
that way ofpaymen^when he might have required it of the Prin- 

Deb'itum (ibi 
locum a Domino cui & compaffi Cunt, ablcrunt : quia non hoc feeulum dikxcrunt, fed eum qui 
pro ipfis&pro no ! j.< morlum e(i, &c. becaufe they loved not this world.but him that died, 2nd 
rofe for us and them, they went to the place which was due to them ( 'p iho^Spcv ?/uto;<) from 
the Lord, with whom alfo they fuflkred. And IjpU'im , another of Johns Difciples, doth mod 
frequently ufe the phrafe cf \jVortbf\ and [Dejetv'utg] as in the Title to his Epiftle totheRo- 
man< he calls them Worthy of God, worthy of fcminency, worthy of Bleffedncfs, worthy of 
Praife, worthy of Faith, worthy of Chaftiry, grounded in Love and Faith, &c] And in the 
Hpiftle it felf he oftufeththefame phrafe ofhimfelf [That I may be worthy to fee your face, 
as I much d; fire to deferve,] andfooft he fpeaks of deferving his martyrdom, even through 
the whole EpiRle. This was the language of this Apoftolical mm : Yet no doubt he fpokeof 
Deferving and Merit only in an Evangelical, and not a legal Cenfc S 3 Tertullian : Ho>. . 1 - 
nis reflftutioncm xegavit-fi compcnfatioyicmMexccdis oppofuit h can if ft Compenficio Dtbearur, 
cut d[jhl/:::i)deDntiiturJcil;cet cdra/.Tertullian.lib de Anima cap.4. page fidic.Pamel. 418. 
SitidcM Tertullianm Refurrcfiioxc ctrms, c.ip. i6.uage 410. inquit ; Bcntfias Vein \ 

Debet. Bat 3J1 this is meant otzDebitum ex prcmiflo gratuito only. Th>'s is evident in 
the following fentence ; QuicquiH tmnino homini a Deo profplclum at que promiffum *■ /?, n 
lm Ammx, verum & ami [dad Dibirum.Tertul. Refurrcd.carnh.cap. 408. 


Yet o«: crown 
may truly be 
fald to be our 
due j for God 
giveth it as 
a righteous 
Judge, zTim. 
4.7,8. But it 
is not due as a 
debt upon our 
merit, but a 
gift upon a 
upon Pro- 

So Policarp. Vhi- 
iip. {Edit. 
Vffcrii. p. ii.) 
faith thttTgna- 
tius, Zofimns, 
Rufui, & Paul 
did not run in 
vain, but iti 
Faith and 
ntfs : & ad 



— | M |, | * 

The Saints everUfling Reft. Part. 

cipa!;and if bothFathei& Son do freely offer us the purchafed life 
upon thofe fair conditions j and if they alfo freely fend the Spirit 
do enable us to perform thofe conditions,then what is here that is 
not free ? Is not every (lone that builds this temple , freeftone r 
Oh the everlafting admiration that muft needs furprize the Saints 
to think of this freenefs I What did the Lord fee in me, that he 
fliould judge me meet for fuch a Sate 1 That I who was but a 
poor, difeafed, defpifed wretch, fliould be clad in the brightnefs 
of thisGlory . ? That 1, a (illy creeping breathing Worm, fliould 
be advanced to this high dignity / That I, who was but lately 
groaning, weeping, dying, (hould now be as full of joy as my 
heart can hold /Yea, fliould be taken from the grave, where I 
was rotting and (linking, and from the dull; and darknefs where 
I feemed forgotten , and here fet before his Throne ! that 1 
fliould be taken with Mordecai from Captivity, to be fet next 
unto the King land with Daniel 'from the Den, to be made ruler 
of Princes and Provinces / and with Saul from feekjng Affes, to 
be advanced to a Kingdom /Oh, who can fathom unmcafurable 
Love I Indeed if the proud-hearted, felf* ignorant, lelf-admiring 
tinners fliould be thus advanced, who think none fo fie for prefer- 
ment as themfelves ; perhaps in (lead of admiring free Love,they 
would with thofe unhappy Angels be difcontented yet with their 
eftate. But when the lelf-denying, felf-accufing, humble foul, 
who thought himfelf unworthy the ground he trod on, and the 
air he breathed in,unworthy to eat.drink,or live,when he fli3ll be 
taken up into this glory / He who durft fcarce come among, or 
fpeak to the imperfed Saints on earth, becaufe he was unworthy ; 
he who durft fcarce hcar,or fcarce read theScripcure,or fcarce pray 
and call God Father ; or fcarce receive the Sacraments of his Cq. 
venant, and all becaufe he was unworthy ! For this foul to find it 
felf rapt up into heaven,and clofed in the arms of Chrift, even in a 
moment /Do but think with your felves what the tranfporting, 
aftonifliing admiration of fuch a foul will be.- He that durft nor 
* lift up his eyes to heaven but ftood afar off, fairing on his breft, 
and crying, Lord, be merciful to me a [inner ; now to be lift up to 
heaven himfelf/He who was wont to write his name in *Bradfords 
Stile, The untkankgfui \ the hard-hearted, the unworthy finner ! 
And was wont to admire that Patience couid bear fo long, and 
Juftice fufferhimtolive: Sure he will admire at this alteration, 


Part, i 

The Saints everlajlmg Reft. 


when he fail find bycxperience rtucunworthinels could nothmder 
his faivation which he thought wojld have bereaved him of every 
mercy. Ah Chriftian, there's no ralk of our worthines,nor unwor- 
thint fylfworthinefs were our condition for admittance,wemight 
fie down with S. John, and weep, becaufe none in heaven or earth u 
found Worthy. But the Lien of the tribe offudah is Worthy, and h*h 
prevailed } and by that title muft We hold the inheritance '.We fhal of- 
fer there the offering thztDavid refuted ,evenpraife for that Which 
cofi U4 nothing-Mete curCommiflion runs,Freely ye have received, 
Freely give : But Chrift hath dearly received,yet freely gives. The 
matter heals us of our leprofie freely ; but C/^**.* who had no finger 
in the cure.will furelyrun after us.and cake fomthing of us,&falfly 
pretend,/* is his mafkers pleafure.The Pope & his fevants wil be paid 
for their Pardons & InduIgenciesiBat Chrift will take nothing for 
his.The fee s of thePrelatcsCourts were lirge;and ourCommutati- 
on of penance muft coftour purfes dearjor elfe we muft be caftout 
of the$ynagogue,and foul and body delivered np to theDevil.Buc 
none are fhut out of thatChurch for want of money,nor ispover- 
ty any eye-fore to Chrift ; An empty heart may bar them ouc,but 
an empty purfe cannot • His Kingdom of Grace hath ever been 
more confident with deipifed poverty, then wealth and honour j 
and riches occafion the difficulty of entrance, far more then want 
can do. For that which is highly efteented among menjs defpifed With 
god. And fo it is alfo, The poor of the World, rich in faith, whom 
God hath chofen to be heirs of that Kingdom, which he hath prepa- 
red for them that love him* I know the true labourer is worthy of 
his hire ; And they that fervent the ayfltar, fhould live upon 
the Altar ; And it is not fit to muzzle the Oxe that treadeth out 
the corn-, And I know it is either hellifh malice, or penurious 
* bafenefs, or ignorance of the weight of their work and burthen, 
that makes their maintenance fo generally Jncompetenr,and their 
I y livelihood and fubfiftence fo envied and grudged at; and 
that it's a meer plot of the Prince of darknefs for the diverlion olF 
their thoughts, that they muft be ftudying how to get bread for 
cheir own and childrens mouths, when they fhould be preparing 
the bread of life for their peoples fouls.* But yet let me defire the 
right aiming Minifters of Chrift, to confider what is expedients 
wei as what is lawfull,and that the faving of one foul is bet:er then 
j a thouland pound a year^and our gain,though due,is a curfed gain, 


Ad Cceleflu 
afcendunt 'con" 
fortium 3 riift 
qui to to coy de 
proprii opera, 
fcdDivinl ejfe 
muneru z quod 
31. Lcge& 
cjui Carm. dc 
Jam. 2. 5. 
1 Cor. 9-4 3 * 5 
6,7,8,9, i o, 

* Lege Ziting- 
lium dc b.:c )e 
contra Cata- 
bap. «/ 1 
diflcrei . 
Toro.2.i'n Ec- 

p 47 
& pajji 



The Saints everlafting Reft. 

Part i 

i Cor.?. 1 8. 


Rom 1 4.1 j, 


Rom. 15. 1,2. 

1 Cor.o. 14. 


1 Tim. 5.. 1 7. 

1 Cor. 4.10, 

II, 12. 

1 Cor. 9.16. 

which is a flumbling block to ouirpeoples fouls , Let ns make the 
Free-Gofpel as I it tie burthen fome and chargeable as is pojfible. 
I had rather never take theirTythes while I live, then by them to 
deftroy the fouls for whom Chrift dyed ; and though God hath or. 
darned that they Which preach the Go/pel, Jhouldlive of the Pofpel; 

«|t I had rather fuflfer all things, then hinder the Gofpel j and ic 
ere better for me to dye,then that any man (hould make this my 
glorying voyd. Though the well leading Eld:rs be worthy of 
double honour , especially the laborious in the word and doSlrine ; 
yet if the neceflity of Souls, and the promoting of the Gofpel 
fliould require it,/ had rather preach the Cjofpel in hunger and rags 9 
then rigidly contend for What's my due 5 And if I ftiould do fo,jer 9 
have I not Whereof to Glory ; for neceflity is laid upon me.yea.wo 
be to me if I preach not the Gofpel, though I never received any 
thing from men. How unbefeeming the meffengers of this Free 
Grace and Kingdom is it, rather to lofe the hearts and fouls of 
their people,then to lofe a groat of their due. ? And rather to exif- 
perate them againft the meflageof God, thetuo forbear fome- 
what of their right ? And to contend with them at law, for the 
wages of the Gofpel I And to make the glad tidings, to their yet 
carnal hearts feem to be fad tid!ngs,becaufe of this burthen ? This 
is not the way of Chrift and his Apoftles, nor according to the 
felf-denying , yielding, fuffering Doctrine which they taught. 
Away with all thofe aclions that are againft the main end of our 
ftudies and calling, whichjs to win fouls ; and fie upon that gain 
which hinders the gaining of men to Chrift.I know flefh will here 
object neceffiries, and diftruft will not wane arguments ; but we 
who have enough to anfvver to the diffidence of our people, let us 
take home fome of our anfwers to our felves; and teach our felves 
firftjbefore we teach them. How many have you known that Cod 
faffered to ftarve in his Vineyard ? 

*Buc this is our exceeding confo!ation,That though we may pay 
for our Bibles and Books,and Sermons 3 and ic may be pay for our 
freedom to enjoy and ufe thenv.yet as we paid nothing for Gods 

* Anteqmm 
gratia Judifi. 
cetur nt fufius 


Quem fi debit um fequwetur , quid ejus mcrito mfi fupplic'iu-m redderctur ? Augaft. Epift. 
106. Dc me omnino nihil prafumam. Quid cnim attnii boni m mei mifercris 3 & mejuflificares ? 
£>Uid iff tneiavcttiftl nifrfolapeccatai Tuum nihil aliud mfi natura qaam creajii ; cat era ma- a 
mca qua delcttWu Hon cgG prior ad te exurrcxi, fed tu ad me excitandum veiiift;. Auguft. Enar. 
1. in Pfaim $8. 


Part. i. 

The Saints evcrlafting Kefi. 


eternsl Lovc.and nothing for the Son of h's Love,and nothing for 
his Spirited our grace indfaith 9 md nothing for our pirdon ; fo 
vvc fhall pay nothing for our eternal Reft. We may pay for the 
bread and wine,but we fhall not pay for the bodyund bloodpot for 
the great things of theCovenant which it feals unto us. And indeed 
wc have a valuable price to give for thofe, but for thefe we have 
none at all.Yet th ; s is not all. If it were onlyfor nothing, and with- 
out our merit, the wonder were great ; but it is moreover againft 
our merir.& againft our long endeavouring of our own ruine.Oh, 
the broken heart that hath known the defertof fin,doth both un- 
derftand and feel what I fay. What an aftonifhing thought it will 
be,to think of the nnmeafurable difference betwen our defervings, 
and our receivings/ between the eftate we fhould have been in,and 
the ftate wc are in/To look down upon Hefl,md fee the vaft dif- 
ference that free grace hath made betwixt us and them/ to fee the 
inheritance there, which we were born to, fo. different from that 
which we are adopted to / Oh, what pangs of love will it caufe 
within us,to think,yonder was my native tight: my deferved por- 
tion.thofe fh Duld have been my hideous cries;my doleful groans ; 
my eaflefs painsjmy endlefs torment.-Thofe unquenchable flames I 
fhould have Iain in ; that never dying worm fhould have fed upon 
me.-yonder was the place that fin would have brought me to; but 
this is it that Chrift hath bought me to.Yonder death was the wa. 
ges of my fin s but this Eternal life is the gift of God, through fefus 
Ckrift my Lord. Did not I negleft Grace, and make light of the 
offers of Life, and flight my Redeemers Blood* long time, as well 
as yonder fuffering foulsPDid 1 nor. let pi r s my time,and forget my 
God and foul as well as they ? And was I not born in (in and wjath 
as well as they . ? (|Oh who made me to differ ? Was my heart na- 
turally any readier for Chrift then theirs f Or any whit better a r - 
fecled to theSpirits perfwafionS'Should I ever have begun to love, 
if God had not begun to me ? or ever been willing, if he had not 
mademe willingtor ever differed, if he had not made me to differ? 
Had I not now been in thofe flames, if I had had mine own way, 


[olttm promUtitttr % vG'imetkimcrcdctur& fpa , alur J nee folum revclatur fapicntia vnum ctiam 

iurjoliimmnc qundbonumcfl^ verum & pcrfu&etur. Non c ni momii urn c(l 

fdes^&c. Auguft de Grat. Grifli cap. 10. Vnde cognefcimtu Dti e(fe , & utbonum facet* 

vm fjcere vsftamuy Fulgent, lib. i. ad Monim. cap.c?. Muiid Dcmfacit 

..?, ou.t nonfacith'mj j nulla verb facit bamoj quanonfiai Dais, utfaaat borne. 

Sednos em 
Gfatiam vobr 
mus Pel 
art/or, qua fu- 
tures Go tie 


.ad Bonif.cap.3. 



The S dints everlajling Reji t 


and been lee alone to mine own will f Did I not refift as powerful 
means, and'lofe as fair advantages as they ? And Qiould I not have* 
lingred in Sodom t\\\ thefiimeshadfeized on me, ifGodhadnot 
in mercy carried me out ? O how free was all this Lovefand how 
free is this enjoyed Glory ? Doubtlefs this will be our everhfting 
admiration, That fo rich a Crown (hould fit the head of fo vile a 
Sinner ! That ftich high advancement, and fuch long unfruitfulnefs 
and unklndnefs, can be the date of the fame perfon .' and that fuch 
vile rebellions can conclude in fuch mod precious Joys/ But no 
thanks to us ; nor to any of our duties and labors- much lefs to our" 
negiecls and lazinefs ; we know to whom the praife is due, and 
cnult be given for ever. And indeed to this very end it was,thac irPft 
finite Wifdom did caft the whole defign of Mans Salvation into 
* It is a thlsmouldofPVRC HAS Ezr>d*FREENES, that the 
fond con- Love and Joy of man might be perfected, and the Honor of Grace 
ceitofthe moft higly advanced; that the thought of Merit might neither 
Antinomi- cloud the one,nor obftrucl the otherjand that on thefe two hinges 
ans to think the gates of Heaven might turn. So then let QZ) E S E R V E T>2 
that Juftifi- be written on the door of Hell, but on the door of Heaven and 
cation and life, £77* £ FREE GIFT.l /- 


are not Free, if given on condition ; as long as the Condition is but [^Accept- 
ance J and the Freenefs excludeth all our merit or fatisfaclion. The like may be 
faid of the Conditionality of fincere Evangelical obedience, to the continuance 
and confummation of our Juftification and to our Salvation. In both which 
points, I defire thofe men that will not receive the Truth from me, to receive 
it from Learned Flacem inThe/l Salmurienf. Vol. 3. 2. 34.. I will recite 
but two Thefes which contain moft that is mifliked in my Aphorifmer. Thef. 
37. Fide Jtiftificamur • non tanquam parte aliquaJtiftitU, am of ere quodfuo 
quodam pretio & merito Juftificationem nobis impetret ; aut difpofitione anim<s, ad 
introdatlionem fufiitia inh<x,rentis \ Sed tanquam Qonditione Foederis gr at U^quam 
Dew a nobis idcirco , exigit, loco Conditionis Foederis Legalis (qua nobis carnis 
vitio fatla eft impojfibilis) quod ea nihil aliud fit y quam doni JuftitU in Chrifio 
Iefa per Evangelism nobis oblati Acceptation qua fit ex Dei Patio gratuito ut 
ilia Iufiitia neftra fit. Mark, he faith \inChrifio~\ for Chrift is firft Accepted, 
and fo Righteoufnefs in and with him ; not the Gift without the Perfon. 

Thef. 41. About Juftification by works. Id ipfum fortajfe h*c ratione \ 
commedius explicabitur. Opponitur Iufiificatio <*/fccnffixioni : a duabm am em 
Acctifaitombns premimnr in foro divino (tn reference to the threatning and 


Pare. i. 

7 he Saints everUfting Reft. 


the Righteoufnefs of the two Covenants ) Prlmum objicitar nos ejfe 
( Pecc>itorcs, hoc eft , reos violate conditions , qudt Foedere LegaU lata eft. De- 
inde, cbjicitssr, nos ejfe Jnfideles ; hoc eft, Non prtftitijfe conditionem Foe- 
deris gratia ; videlicet Fidem. Ab Acctifatione priore^ Jola Fide Iuftifica- 
mur, qua Chrifti Cjratiam or Iuftitiam ampletlimur. A pofteriore Iuftificainur 
et'um Operibut) quatenns its Fides oftenditur. Ad pofieriorem Ittftificationem re- 
/piciens IacobuA affirmavit merito, ex Operibns Ittftificari hominem, & non 
ex Fide tantum. Taultss vero refpiciens ad Triorem^ fola Fide hominem 
fine Operibiis Iaftificari , mvtltU rebus neceffariis addixit. This is plain 

Juft fo alfo Ttiodate in his Annotations on lames 2. See alfo the Annotati- 
ons of the Divines of the Affembly.ZWwiV/w de Dieu^Phil. Codnrcm % and our 
Meade go yet further for Works then I dare, though I believe Mr. Olteade 
means orthodoxally. 

S E C T. 1 1 1. 

THirdly, The third comfortable Attribute of this Reft,is,That 
it is the Saints proper and peculiar poffefsion. It belongs 
to no other ofalithefons of men; not that it would havede- 
tracked from the greatnefs or.freenefs of the gift, if God had 10 
pleafed, that all the world (hould have enjoyed it : But when 
God hath refolved otherwife, that it muft be* enjoyed but by few, 
to 'find our names among that number, muft needs make us the 
more to value our enjoyment. Uz\\ Egypt had been light, the 
Ifraelites (hould not have had the lefs ; but yet to enjoy that light 
alone, while their Neighbors live in thick dark nefs, muft make 
them more fenfibleof their priviledge. Diftinguifhing,feparating 
Mercy arTcdeth more then any Mercy. If itfhould rain on our 
grounds alone ; or the Sun (hine upon our alone habitations ; or 
the bkfling of Heaven divide between our Flocks,and other mens, 
as between Jacobs and Labans ; we fhould more feelingly ac- 
knowledge Mercy, then now, while we poiTefs the fame in com- 
mon. Ordinarinefsdullethourfenfe; and if Miracles were com- 
mon, they would be flighted. If Pbaroab had paffed « fafeiy as 
Ifrael, the Red Sea would have been lefs remembred. If the firft- 
bornof£f//tthad not been flain, thefltft-bornof //Whadr.ot 

$. Ic is the 

Saints pecu- 

John i+. n. 
i6 y 27. 

*WcfhaI there 
look upon 
them for ever, 
who here 
gazed on us 
for a time ; 
and the fhort 
fruit of cruel 
eyes behold- 
ing us in per- 
be then re- 
with our ever- 
lafting be- 
holding them 
£in their fuf- 
ferings.] Cy- 
prian, ad De- 
pag. 3 30. 

The Saints everhfling Refl. 



been the Lords peculiar, lfthereftof the worid had not been 
drowned, and the reft of Sodom and Gomorrah burned, the 
faving of Noah had been no wonder, nor Lots deliverance fo' 
much talked of. The lower the weighty end of the ballance de- 
fcends the higher is the other lifted up • and the falling of one of 
the Sails of the. Wind-mill, is the occafion of therifing of the 
other. It would be no extenuation of the Mercies of the Saints 
here, if all the world were as holy as they ; and the communica- 
tion of their happinefs is their greareft; deiire; yet it might per- 
haps dull their thankfulnefs, and differencing grace would not be 
known. But when one fbali beenlightned, and another left in 
darknefs ; one reformed, and another by his lull enflaved ; it 
makes them cry out with the Difciple, Lord what is it, that thou 
wilt reveal thy felf to us,and not unto the world ? When the Pro- 
phet fhall be fent to one widow onely of all that were in Sama- 
ria, and tocleanfeone NaamanofaWthz Lepers, the Mercy is 
more obferveable. O that will fure be a day of paflionate fenfe on 
both fide', when two fhall be in a Bed. and two in the field, the 
one taken, and the otherforfaken. For a Chriftian who is con- 
fciousofhisownundeferving, and il!-deferving, to fee his com- 
panion in fin peridi; his Neighbor, Kinfman, Father, Mother, 
Wife, Childe, for ever in Hell, while he is preferred among the 
bleiTed ! To fee other mens fins eternally plaugued, while his are 
allpadoned. * To fee thofe that were wont to fit with us in the 
fame feat, and eat with us at the fame table, and joyn with us in 
the fame Daties, now to lie tormented in thofe flames, while w c 
are triumphing in Divine Praifes .' That Lot muft leave his fons in 
law in the flames of Sodomy and the wife of his bofom as a Monu- 
ment of Divine vengeance, and efcape with his two Daughters 
alone : Here is chufing, diftinguifhing Mercy / Therefore the 
Scripture feemsto affirm, That as the damned fouls {hall from 
Hell fee the Saints happinefs to encreaie their own torments ; fo 
fhall the blefTed from Heaven behold thewickedsmifery, to the 
encreafe of their own Joy. And as they looked on the dead bodies 
of Chrifts two WitneiTes (lain in their llreets, and they that dwell 
on the Earth rejoyced over them and made merry ; and as the 
wicked here behold the calamities of Gods people with gladnefs: 
fo fhall the Sain s look down upon them in the Burning- Lake,an 
in the fenfe of their own happinefs, and in the appobationof 



Part, i. 

The Saints everUjiing Reft. 


Rev. 1 1.9 io. 

Rev 16*. 5,6, 

Gods juft proceedings.they (lull rejoyce and fing. Thoti art righ- 
teous, O Lord, which art, and Wafl, and /bait be, becaufe thou bafl 
tkn* judqed : For the) have Jhed the blood of Saints and Prophets, 
and thou hafi given them blood to drin^ for they are Worthy. Alle- 
tuja, Salvation, and Glory, and Honor, and Power to our Cjod ; for 
true andrigljteous are hh Judgements.Anei as the command is over Rcv.i 9. 7* 2 
Babylon, (o will it be over all the condemned fouls ; Rejoyce over | 
her t thou Heaven. and ye holy csfpoftles and Prophets -for God hath R^- T 8 .". 
avengedyouonher. By thiwime the impenitent World will fee a 
reafon for the Saints Angularity, while they were on Earth ; and 
will be able to anfwer their own demands, why muft you be more 
holy then your Neighbours? -ven becaufe they would fain be more 
hippy then their Neighbours. And why cannot you do as others, 
and live as the World about you f Even becaufe they are full loth 
to fpeed as thofe others,or to be damned with the V Vorld about 
them. Sincere Angularity in holinefs, isbythistime known to be 
neither Hypocrifie nor Folly. If to be lingular in that Glory be 
fodelirible, furely to be lingular in godly living is not contemp. 
tiblc. ^s every one of them now knows his own fore,and his own 
grief, folhall every one then feel his own Joy: and if they can 
now call Chrift their own, and call God their own God, how 
much more then upon their full pofleflion of him. ? For as he takes 
his people for his inheritance ; lo will he himfelf be the inheri- 
tance of his people for ever. 


A Fourth comfortable adjunct of this Reft, is, that it is in the 
fdlowftiipof the bleffed Saints and Angels of God. Not fo 
lingular will the Chriftian be, as to be folitary. Though it be pro- 
per to the Saints only, yet is it common to all the Saints. For 
what is it, but an Aflfociation of blefod 'pi.rits in God ? A Cor- 
poration of p^rfeded Saints,whereof Chrift is theHead?the Com- 
nunioo of Saints complca:ed?Nordoth th's make thofe joves to 
betherefore mediate, derived by creatures to us, as here : For all 
the line s may be drawn from the center, & no: from each other, 
and yer their collocation make them more comely then one alone 
could be. Though the ftrings receive not their found and fweet- 
nefs from each other, yet their concurrence caufeth that harmony 
which could not be by one alone. For thofe lha: have prayed, and 
K fafted > 

2. Chro. 6.19. 
KaU 7 .6. & 
71. & 16. $. 

4.Tc is a Reft 
with Angels 


; Ve/'iffimum 
\ ccrtc cfl 3 Dcum 

I quiflfffKUflbl, 

i /"fficcre quvfy 
fartfn fuit ; 
Qui hoc ve- 
rum aibilra- 
tur, cam fin. 
tmii'.m am- 
'plctiafar o 
nihil am are ex- 
tra Deum : 
Am art quidem 
alia a Deo 3 
Stare ilia qua 
funt extra 
Deum j fed 
ita vx Amorii 
ittitu Divina 
Bo'/jit.tSy non 
ea qua. creatw 
rarum propria, 
fit, QuifccM 
de fancJis ex 
ipimant, ty 
fatis c(fe cen* 
fern eos Amaye 
qu<ecunj,, a. 
mant propter 
Deum 3 etfi 
prater & ex" 
gmt ill is non 
mediocrem in- 
jhriam ', Non 
enim patiun- 
tur Be am urn 

The Saints everlafling Reft, 

Parr, i.l 

fifled,and wept,and watcht,and waited together^now to joy and j 
enjoy, and praife together, me thinks fliould much advance their 
pleafure. Whatfoever it will be upon the great change that will 
be wrought in our nature perfected , fure I *m according to the 
prefent temperature of themoft fanclified humane afTccTons, it 
would arTeft exceedingly : And he who mentioneth rhe qualifica- 
tions of cur happtnefs, of purpofe that our joy may be full, and 
maketh fo oft mention of our confociation and conjunction in bis 
praife«,fure doth hereby intimate to us, that this will be fome ad- 
vantage to our joyef. Certain I am of this, Fellow- Chriftian^ 
hat as we have been together in the labour, duty, danger and 
diftrefs ; fo fhall we be in the great recompense and deliverance ; 
and 3s we have. been fcorned and defpifed,fo (hall we be crowned 
md honoured together ; and we who have gone through the day 
offadnefs, fhallenjoy together that day of gladnefs: andthofe 
who have been with us in perfecution and prifon, fhall be with us 
alfo in that Palace of conlolation.Can the wilful world fay,*If our 
•orefathersandfriendsbeallinHell, why we will venture there 
too ? and may not the Chriftian fay on better grounds,feeing my 
faithful friends are gone before me to Heaven, I am much the 
more willing to be there too. Oh the bleffed day, Dear friends, 
when we that were wont to enquire togecher,and hear of heaven, 
and talk of heaven together, fhall then live in heaven together I 
When we who are wont to complain to one another, and open 
our doubts to oneanother^tnd our tears, whether ever vvefhould 
come there or no, (hall then rejoyce with one another, and tri- 
umph over thofe doubts and fears ! when we who were wont 
formerly in private to meet together for mutual edification, fhall 
now moft publikely be conjoyned in the fame confolation/ Thofe 
fame Difciples who were wont to meet in a private houfefor fear 
of the Jawst are now met in the Cekftial habitations without 
fcar.-and as their fear then did caufe them to fhut the door againft 

menus totas hi 

Deo quiefcere & abfeondi % , Sed partim inde abfirabunt, aliquidearum extra Deum verfari conten* 

denies- Gibieuf. lib. 2.cap.27.§ 484, 

* Socrates Critoni vehement* {volenti ui ft vitam ipfe fuam negligeret, ce-rte liberis etiam- 
mm parvulis & amicU ab ipfo pendeniibu* fc fervor et incelumcm: Li'ocn s inquit , Deo, qui mibl 
eos dedit , curee erunt : amicos bine dif cedent inveniam, vobit aut [imilet aut etiam meliorcs t 
neve fir a quidem con fact udine diu carituru*, qtiandoquidcm vos brtvi codem c(iii commigtaturi, 

j Eraf.apoth.lib.j. ex Placone Zenop. 

I their 

Part, i 

The Saints rverUfling Reft. 


their Enemies, (o will Gods J uttice (hut it now. Oh when ! look 
in the faces of the pretious people of God, and believing think 
of this day, what a refrefhing thought is it ? (hall we not there 
remember, think you, the pikes which we paffed together here ? 
one fellowlhip in duty and in fufferings? how oft our groins 
made as it were one found, our conjunct tears but one (heam.and 
our conjunct defiies but one prayerfand now al! our pnyfes (hall 
make up one melody; and all our Churches one Church; and all 
our felves but one body ; for we (hall be one in Chrift, even as he 
and the Father are one. Its true, we mud be very careful in this 
cafe, that in our thoughts we look not for that in the Saints which 
is alone in Chrift,and that we give them not his own prerogative 
nor expeel too great a part of our comfort in the fruition of them; 
we are prone enough to this kind of Idolatry. But yet he who 
Commands us fo to love them now, will give us leave in the fame 
fubordinacion to himfelfto love them then, when himfeif hith 
made them much more lovely. And if we may love thcm,we (hall 
furely rejoyce in them; for love and enjoyment cannot Hand with- 
out an anfwerable Joy. If the fore-thoughts of fitting down with 
Abraham^ lfaac t Jacob, and all the Prophets in the Kingdom of 
God, may be our lawful Joy; then how much more that real 
fight, and aclual poffeffion? Ic cannot chufe but be comfortable 
to me to think of that day, when I (hall ;oyn with Mofes in his 
fong, with David in his Pfalms of praife * and with all the re- 
deemed in the fong of the Lamb for ever : When we (hall fee He- 
nock, waking with God; Noah enjoying the end of hisfingularity; 
Jofepb of his integrity ; fob of his patience ; Hezekjab of his up- 
rightnefs; and all the Saints the end of their Faith, [| Will it be 
nothing conduableto the*x>mpleating of our comforts, to live 
eternally with Peter l PaHl,AHftin i Chrjfoftom. e fercmWickliff i LH- 
tber^Ztiinglius (^alvi^Beza.Bullinger.Zancbii^fPareHS^Ptlcator^ 
Camerofwith Hooper ^Bradford, Latimer G lover , Saunders Pbilpot} 
with Reigttoldsy Whitaker, Cartrvrigbt, Brightmw, Bajn, Brad- 
fiaft, 'Bolton, Ball, Hilderjham, Pemble, Twijfe, Ames, Prejlon, 
SibbstOfaelicem diem(ii\& old Gryr.&HsJqHum adillnd animorum 
concilium profifcifcar , & ex bac turba & colluvione difcedam ! 
O happy day when I (hall depart out of this crowd and fink, 
and go to that fame counfel of fouls / I know that Chrift is all in 
all, and thatitistheprefenceof God that maketh Heaven to be 

K 2 Heaven. 

|| Junius 
writeth in his 
Life, of a roan 
that fo efteem- 
I ed hin»,that he 
! digged up a 
I Turf of the 
ground where 
J he ftood,and 
catryed it 
home: How 
j then fhouid 
j we love the 
habita ion of 
the Saints in 
I Light ? ( By 
' this example 
j you may fee 

■ how woilhip- 

' ping of Saints 
j Rcliques, 
' Shrines, and 

■ Images, was 

1 broughc in by 
, honeS zeal 
mifguided ) 


The Saints cverUfting Reft. 




Mdcbl Adam 
in vita Luthe- 

Heaven. But yet it much fweetneth the thoughts of that place .to 
me, to remember that there are fuch a multitude of my moft deaj 
and precious friends in Chrift , with whom I took fweet counfel, 
and with whom I went up to the houfe of God ; who talked with 
me in the fear of God, and in integrity of their hearts : in the face of 
w hofe conver fations there was written the name of Chrift; whofe 
fweet and fenfible mention of his Excellencies hath made my heart 
to burn within me. To think of fuch a friend died at fuch a time, 
and fuch a one at another time ; fuch a pretious Chrillian (lain at 
fuch a fight, and fuch a one at fuch a fight (oh what a number of 
them could I name 1^ and that all thefe are entred into Reft ; and 
we (hall furely go to them, but they (hall not return to us. Its a 
Queftion with fome,whether we (hall know each other in Heaven 
or no? Surely there (hall no knowledge ceafe which now we have; 
but only that which implyeth our imperfection, And what imper- 
fection can this imply ?Nay our prefent knowledge (hall be increa- 
fed beyond belief: It (hall indeed be done away,but as the light of 
the candle and ftars is done away by the riling of the Sun;which is 
more properly a doing away of our ignorance then of our know- 
ledge ;indeed we (hall not know each other after the fle(h; not by 
ftature,voice,colour,complexion,vifage, or outward (hape :if we 
had fo known Chrift,we fhould know him no more ; not by parts 
and gifts of learning, nor titles of honour and worldly dignity ; 
nor by terms of affinity and confanguinity, nor benefits, nor 
fuch Relations 5 nor by youth or age ; nor, I think, by fexe. But 
by the Image of Chrift,and fpiritual relation and former Faithful- 
nefs in improving our Talents, beyond doubt we (hall know and 
be known. Nor is it only our old acqaaintance : but all the Saints 
of all ages, whofe faces in the flelh w^e never faw, whom we (hall 
there both know and comfortably enjoy. Luther in his laft ficknefi 
being asked his judgement whether we (hall know one another in 
Heaven.anfwered thus : Quid accidit Adam ? xttnquam ilk viderat 
\ Evam.&c. i. * . How was it with Adjm * He had never feen Eve , 
yet he asketh not who (he was, or whence (he came, but faith, (he 
is flelh of my fle(h,and bone of my bone. And how knew he that? 
Why, being full of the Holy Ghoft, and indued with the true 
knowledge of God he fo pronounced. After the fame fort (hall 
we be renewed by Chrift in another life, and (hall know our pa- 
rents, wives, children, &c. much more perfectly then Adam did 


Part. i. 

7 he Saints cverlaflipg Reft* 

then know Eve. Yea, and Angels as well as Stints, will be our 
bit tied acquaintance and fweet alTociates.We have every one now 
our own Angels there beholding our Fathers face ; And thofe 
who now are willingly miniftring Spirits for our good, will wil- 
lingly then be our companions in joy for the perfecting of our 
good : And they who had fuch joy in heaven for our converfi- 
on,wi!l gladly rejoyce with us in our glorificuion.I think ChrilH- 
an, this will be a more honourable aflembly then you ever here 
beheld : and a more happy fociety then you were ever oft>eforc. 
Surely Broo^ and Tim, and Hambden, and White, &c. are now 
members of a more knowing, unerring, well ordered,right aym 
ing, felf-denying, unanimous, honourable, Triumphant Senate, 
then this from whence they were taken is.or ever Parliament will 
be. It is better be door-keeper to that Aflembly, whither Twijfe, 
&c. are tranflated, then to hare continued here the Moderator 
of this. Jfhat is the true Parliamentum Beatttm, the blefled Par- 
liament, and that is the only Church that cannot erre. Then we 
thall truly fay 3s David, I am a companion of all them that fear 
thee ; when we are come to mount Sion, and to the City of the 
living God, the Heavenly Jerufalem, and to an innumerable com- 
pany of Ange!s:to the General Aflembly and Church of the firft- 
born, which are written in Heaven, and to God the Judge of all, 
and to the Spirits of Juft men made perfect, and to fefits the 
Mediator of the new Covenant, and to the blood of Sprinkling ; 
Wearecome thither already in refpe& of title, and of earneft 
and fiift fruits j but we (hall then come into the full potfeflion. O 
lkloved,if it be a happinefs to live with the Saints in their imper 
kdion, when they have fin to imbkter, as well asholinefsto 
eeten their fociety , what will it be to live with them in their 
perfection, where Saints are wholly and only Saints? Ifitbea 
delight to hear them pray or preach ; what will it be to he3r them 
praife ? If we thought our felves in the Suburbs of Heaven, when 
we heard them fet forth the beauty of our Lord, and fpeak of the 
excellencies of the Kingdom; what a day will it be,whcn we fhall 
joyn with them in prarfes to our Lord, in, and for that Kingdom.' 


No.vwe have corruption, and they have abruption ; and we 
arc aptcr to fee a work each others corruption, then our Graces ; 
andfolofe the benefit of their company while we do enjoy it,be ; 
caui'e we know not how to make ufc of a Saint : But then it will 
_____ K 3 not 


A&S 12.1*. 
Luke J6.22-. 
Luke i 5. 10. 


*3> 2 4. 


The Saints everlajling Reft. 



f.It is Imme- 
diate from 
Godj and In 

mim fiftendo in 
gradu natur<e 3 
creatura i ra* 
t'tonalis pra- 
fcrtim % babeat 
ardincm ai De- 
um, pojjity it. 
turn e^ ntffe & 
amare, non nifi 
tamcn in Crea* 
turn id potefl. 
Amit Deum $ 
fed quern cog. . 
nofcit, & ut 
ill 1 per lumen 
ttdtura propo- 
nitjivi cognofdt 

not be fo. Now we fpend many an hour which might be profita-: 
ble,in a dull filent looking on each other, or elfe in vain and com 
moo conference : But then it will not be fo. Now the belt do 
know but in part, and therefore can inftrucl and help us but in 
part : But then we (hall with them make up one perfeel man. So 
then 1 conclude, This is one (ingular excellency of the Reft of Hea- 
ven ,Thdt we are fellow citizens With the Saints^ and of the houfhold 


Fifthly, another excellent property of our Reft will be, That 
the Joys of it are immediately from God.Nor doth this con- 
tradict the former,asI nave before made plain ; Whether Chrift 
(who is God as well as manj fhall be the Conveyor of all from 
the Divine Nature to us ; And whether the giving up the King- 
dom to the Father,do imply the ceafing of the Mediator Office? 
And confequently , the laying afide of the humane Nature? 
( though I believe the Negative in thefe laft, yet ) are Queftiocs 
which I will not now attempt to handle. But this is fure ; we (hail 
fee God face to face ; and ftand continually in his prefence ; and 
confequently derive our life and comfort immediately from him. 
WhetherGod wil make ufe of any creatures for ourfervice then ? 
or if any, of what Creatures * and what ufe? is more then I yet 
know. It feems by that Rem.8.i 1. that the Creature (hall have a 
day of Deliverance, and that into the glorious Liberty of the fons 
of God : But whether this before, or at the great and full Deli- 
verance ? or whether to endure to Eternity t or to whit parti- 
cular imployraent they fhall be continued ? are Queftions yet too 
hard for me. When God fpeaks them plainer, and mine under-* 1 
(landing is made clearer, then I may know thefe. But its certain 
that at leaft, our moft and great Joys will be immediate,if not all. 
Now we have nothing at all immediately ; bun at the fecond, or 
third.or fourth, or fifth hand i or how many, who knows ? From 
the Earth, from Man, from Sun and Moon, from the influence 
of the Planet$,from the miniftration of Angcl«,and from the SpU 

autm Ilium 

duntaxat in crcaturis $ turn infeipfa turn in aliis. At in 0; dine Gratia , novit Deumutin fc cjl> 

& llli immediate & non per creaturai unit;f,r y unde proceiit ejus lmmobiliias five Immutabilitas 

& bcata ttternitass quamperfeclam & inicgam babet in flatu Gloria ; cum afioqui creature omnes 

I .in propria quofy fpecie, proprioy. ordine fint mobiles poffunify deficere, &c. U: Gibieuf. lib. 1. de 

' Libert.Dei.c3p.27.§.i 487. ' rfr. 

Part. I. The Saints ever lofting Reft. 

rit, andChrift; and doubtiefs the farther the Stream runs from 
the Fountain, the more impure it is. It gathers fome defilement 
from every unclean Channel it paiTech through. Though it favors 
not in the hand of Angels, of the imperfection of finners, yet it 
doth of the imperfection of Creatures ; and as it comes from man, 
it favors of both. Howq.iickand piercing is the Word in it felf. ? 
Yet many times it oever enters, being managed by a feeble Arm. 
O what weight and worth is there in every paflage of the bleflfed 
Gofpel ? Enough one would think, to enter and force the. dullcft 
Soul,and wholly poflefs its thoughts and affections ; and yet how 
oft doth it fall as water upon a ftone? And how eafily can our 
hearers deep out a Sermon-time I and much, becaufe thefe words 
of Life do die in the delivery, and the Fruit of our Conception is 
almoft Stil-born. Our peoples Spirits remain congealed, while 
we who are entruftcd with the Word that (hould mek them, do 
fuffer it to freez between our Lips. We fpeak indeed of Soui-con- 
cerning Truths,and fet before them Life and Death; But it is with 
fuch felf-feeking affectation, and in fuch a lazy, fo rmal, cuftomary 
ftrain (like the pace the Spaniard rides) that the people little 
think we are in good fadnefs, or that our Hearts do mean as 
our Tongues do fpeak. I have heard of fome Tongues that 
can lick a coal of fire till it be cold. I fear thefe Tongues are in 
mod of our Mouths, and that the Breath that is given us to blow 
up this fire, 'till it flame in our Peoples Souls, is rather ufed to 
blow it our. Such Preaching is it that hath brought the moft to 
hear Sermonsjis they fay their Creed and 'Pater Nofters, even as 
a few good words of courfe. How many a cold and mean Sermon, 
that yet contains moft precious Trurhb ? The things of God which 
we handle are Divine ; but our manner of Handling too humane ? 
And there's little or none that ever we touch, but we leave the 
print of our fingers behind u?j but if God fhould fpeak this Word 
himfelf, it would be a piercing, melting Word indeed. How full 
of comfort are the Gofpel. Prcjmifes ? yet do we oft lb heartkfly 
declare them, that the broken, bleeding-hearted Saints, are much 
deprived of their Joys. Chrift is indeed a precious Pearl, but oft 
held forth in Leprous hands : And thus do we difgrace the 
Riches of the Gofpel,when it is the Work of our Calling to make 
it honourable in the eyes of men ; and we dim the glory of that 
Jewel, by our dull and low expreflions, and dunghil converfati- 
* K 4 ons, 


The Saints everlafting Reft. 

Part. i. 

ons, whofe luftre we do pretend to difcover , while the hearers 
judge of it by our expreffions, and not its proper, genuine worth. 
The truth is,the beft of men do apprehend but little of what God* 
in his Word expreffeth, and what they do apprehend, they are 
unable to utter. Humane language is not fo copious as the hearts 
conceivings are ; and what we poffibly might declare,yet through 
our own unbelief, ftupidity, lazinefs, and other Corruptions, we 
ufually fail in ; and what we do declare, yet the darknefs of our 
peoples underftandings, and the fad fenflefnefs of their hearts, 
doth ufually (hut out, and make void. So that as all the works of 
God arcperfecl in their feafon, as he isperfeel: foare all the 
works of man,a$ himfelf, imperfect ; And thofe which God per- 
formed by the hand of man, will too much favour of the inftru- 
ment. If an Angel from heaven (bould preach the Gofpsl, yet 
could he not deliver it according to its glory ; much lefs we who 
never faw what they have feen, and keep this Treafure in Earthen 
VelTels, The comforts that flow through Sermons,through Sacra- 
ments,through Reading,and Company,and Conference,and crea- 
tures.are but half comforts;and the Life that comes by thefe,is but 
a half life, in comparifon of thofe which the Almighty (hall fpeak 
with his own mouth, and reach forth to us with his own hand. The 
Chriftian knows by experience now,that his mod: immediate Joys 
are his fweeteft Joys ; which have leaft of man, and are moft di- 
rectly from theJSpiric. That's one reafon,as I conceive why Chri- 
ftians who are much in fecret prayer, and in meditation and con- 
templation ( rather then they who are more in hearing, reading 
and conference^ aremenofgreateftlife and joy; becaufe they 
are nearer the Wel-head, and have all more immediatly from 
God himfelf. And that I conceive the reafon alfo, why we are 
more undifpofed to thofe fecret duties, and can eafilier bring our 
hearts to hear, and read, and confer, then to fecret Prayer, felf- 
examination, and Meditation ; becaufe in the former is more of 
man, and in thefe we approach the Lord alone, and our Natures 
draw back from the molt fpiritual and fruitful Duties. Not that 
we flhould therefore caft off the other,and neglect any Ordinance 
of God >' To live above them while weufe them, is the way of a 
Chriftian. But fo to live above Ordinances, as to live without 
them, istolivewithoutthecompafsofthe Gofpel- Lines, and fo 
without the Government of Chrift. Ltt fuch beware, leaft while 

* they 

I Parr 

The Saints evcrlafting Reft. 

they would be higher then Chriftians.theyprovc in the end lower 
then men. We are not yet corne to the time and ftate where we 
(hall have all from Gods immediate hand. As God hath made all 
Creatures,and inftituted all Ordinances for u$;fo will he continue 
our need of all. We mult-yet be consented withLove- tokens from 
him,till we come to receive our AH in him. We muft be thankful 
if fofcpb fuftain our lives, by relieving us in our Famine with his 
Proviiions, til we come to fee his own face. There's joy in thefe 
remote receivings but the fulpefs is in his own prefence. O Chri- 
ftians, you will then know the difference betwixt the Creature, 
and Creator, and the content that each of them affords. We (hall 
then have light withonc a Candle ; and a perpetual day without 
the Sun : For the City bath no need of the Sun> neirher of the Moon 
to pine in it for the glory of god doth lighten it^and the Lamb is the 
light thereof , Rev. 21.23. Nay, There/ball be no night there, and 
they need no candle y nor light of the Sun^or the Lord God giveth them 
light t and they '{hall reign for ever and ev *r,Rev,2 2 .5. We (hal then 
have reft without flecp^nd be kept from cold without our cloath- 
ing, and need no Fig- leaves to hide our ftiame : For God wil be 
our Reft, and Chrift our cloathing, and (hame and fin will ceafe 
together.Welhall then have health without Phyfick, and ftrength 
without theufe of food ; for the Lord God will be our ftrength, 
and the light of his countenance will be health to our fouls, and 
marrow to our bones. We (hall then ("and never till then,) have 
enlightned urderftandings without Scripture, and be governed 
without a written Law ; For the Lord will perfect his Law in our 
hearts, and we fhall be all perfectly taught of God ; his own 
will (hall be our Law,and his own face (hall be our light for ever. 
Then (hall we have joy, which we drew not from the promifes, 
nor was fetcht us home by Faith or Hope : Beholding and poflef. 
fing will exclude the moft of thefe. We (hall then have Com- 
munion without Sacraments, when Chrift (hall drink with us of 
the fruit of the Vine new, that is, Refre(h us with the comfort- 
ing Wine of immediate fruition, in the Kingdom of his Father. 
To have neceflkies/but no fupply, is the cafe of them in Hell: to 
have necefficy fupplsed by the means of Creatures, is the cafe of us 
on Earth ; to have neceflity fupplyed immediately from God, is 
the cafe of the Saints in Heaven : to have no necefficy at all, is the 
prerogative of God himfelf. The more of God is feen and re- 



The Saints everlafting Reft, 


Gtfn 44.12. 

6.1c will be a 

Mark n.u 
Pfalm i. }. 
Ifaiah 50 4. 
Gal. 6.9. 

Jer. ?. 4. 
and 33.20. { 


Jer. 5. 7- 

ceived with, and by the means, and Creature here, the nearer is 
our ftate like that in glory. In a word, We have now our Mercies, 
as Benjamin had Iofephs Cup 5 we find them at a diftance from 
God,and fcarcely know from whence they come, and underftand 
not the good will intended in^hem,but are oft ready to fear they 
come in wrath,and think they will but work our ruine. But when 
we fhail feed at Iofephs own houfe, yea, receive our portion from 
his own hand ; when he fhail fully unbowel his love unto us, and 
take us to dwell in Cjofhen by him ; when we fhail live in our Fa- 
thers houfe and prefence, and God (hill be All, and in All 5 then 
are we indeed at home in Reft. 


Sixthly. Again, a further excellency is this : It will be unto us 
a feafonable Reft. He that expe&eth the fruit of his Vineyard 
in feafoo, and makethhis people as Trees planted by the waters, 
fruitful in their feafon ; he will alfo give them the Crown in fca- 
fon. He that will have the words of Joy fpokn to the weary in 
feafon, will fure caufe that time of Joy to appear in the mecteft 
feafon. And they who knew the feafon of Grace, and did repent 
and believe in feafon, (hill alfo if they faint not, reap in feafon. 
If God wil not mifs the feafon of common Mercies, even to his 
enemies s but will give both the former and latter rain in their 
feafon ; and the appointed weeks of the Harveft in its feafon, and 
by an inviolable Covenant hath eitablifhed day and night in 
their feafons : Then fure the Harveft of the Saints,and their day of 
gladnefsfhalfnot mifs its feafon. Doubtlefc he that would not 
ftay a day longer then his Promife, but brought Ifrael out of 
Egypt that felf- fame day that the 430.y ears were expired; neither 
will he fail of one day or hour of the fitteft feafon for his peoples 
glory. And as Chrift failed not to come in the fulnefsoftirae, 
even then when Daniel and others had foretold-his coming ; fo 
in the fulnefs and fltnefs of time will his fecqnd coming be. He 
that hath given the Storks the Crane, the SftatloW, to know their 
appointed time, will furefy keep his time appointed. When we 
have had in this world a long night of a fad darknefs, will not the 
day-breaking,and the arifing oi the Sun of Righteoufnefs be then 
feafonable.' when we have endured a hard Winter in this cold 


Pare. i . The Saints everUft'tng Reft. 

\ 10 7 

Climate; will not the reviving Spring be then feafonable ? When 
we have (as Paul) failed flowly many days,and much time fpenr, 
and failing now grown more dangerous ; and when neither Sun 
nor Stars in many days appear, and no fmall temped lieth on us, 
and all hope that we fhail be faved, is almoft taken away, do you 
think the Haven of Reft is not then feafonable ? When we have 
piATed a long and tedious Journey, and that through no fmall 
dangers, is not Home then feafonable? When we have had a 
long and perilous War,and have lived in the midft of furious Ene- 
mies, and have been forced to ftand on a perpetual watch, and 
received from them many a wound ; would not a Peace with 
Victory be now feafonable ? When we have been captivated in 
many years imprifonment, and intuited over by fcornful foes, and 
fuffered many pinching wants, and hardly enjoyed bare neceffa- 
ri»s ; would not a full deliverance to a moft plentiful State, even 
from this Prifon to a Throne, be now feafonable . ? Surely, a man 
would think, who looks upon the face of the World, that Reft 
(hould to all men feem feafonable ? Some of us are languiftiing 
under continual weaknefs, and groaning under moft grievous 
pains, crying in the morning, Would God it were evening; and 
in the evening, Would God it were morning j weary of going, 
weary of fitting, weary of (landing, weary of lying, weary of 
eating, of fpeaking, of waking,' weary of our very friends, weary 
of our felves : O, how oft hath this been mine own cafe ; and is 
not Reft yet feafonable ? Some are complaining under the pref- 
fure of the times; weary of their Taxes, weary of their Quarter- 
ing, weary of Plundering?, weary of their fears and dangers, 
weary of their poverty and wants; and is not Reft yet feafon* 
able ? Whither can you go,or into what company can you come, 
where the voyce of comphing dothjiot (hew, that men live in a 
continual wearinefs?bur efpecially the Saints, who are moft weary 
of that wh ; ch the world cannot feel. What godly fociety almoft 
can you fall into,bur you (hail hear by their moafts that fomewhat 
ailcth them ? fome weary of a blind mind, doubting concerning 
the way they walk in, unfetled in almoft all their thoughts ; forae 
weary of a hard heatr/ome of a proud, fome of a paflionate, and 
fame ofajlthefe,and much more: fome weary of their daily doubt- 
ings,and fears concerning their fpiritualeftate; and fome of the 
want of fpiricual Joyt^d lbme of the fenfe of Gods wrath ; and 
• is 

A£s 27.7,9- 


Daniel 6. 



The Saints tverlafting Reft. 

Part. 1 

is noc Reft: now feafonable ? When a poor Chriftian hath defired 
and prayed>and waited for deliverance many a year, is it not their 
feafonable? When he is ready almoft to give up, and faith, I ams- 
fraid I fhall not reach the end,and that my faith and patience will 
fcarce hold out ; is not this a fir feafon for Reft ? If it were to Jo- 
fephz feafonable mtflage, which called him from the Pnfon to 
Pharoahs Court : Or if Che return of his 'Benjamin, the tidings that 
fofepb was yet alive, and the fight of the Chariots which (hould 
convoy him to Egypr,\vere feafonable for the Reviving of Jacobs 
Spirits ; then methinks, the meffage for a releafe from the flcfli, 
and our convoy to Chrift, iliould be a feafonable and welcome 
meffage. If the voyceof the King were feafonable to 2W>/,early 
in the morning calling him from his Den, that he might advance 
him to more then former dignity - t then methinks, that morning 
voice of Chrift: our King,calling us from our terrors among Lions, 
to pofl'efs his Reft among his Saints, (nould be to us a very fea- 
fonable voice. Will not Canaan be feafonable after fo many years 
travel, and that through a hazardous and grievous Wildernefs f 
Indeed to the world its never in feafon : they are already at their 
own home j and have what they moft defire : they are not weary 
of their prefent ftate; the Saints forrow is their Joy; and the 
Saints wearinefs is their Reft ; Their weary day is coming, where 
there is no more expectation of Reft;But for the thirfty foul to en- 
joy the fountain,and the hungry to be filled with the bread of life, 
and the naked to be cloathed from above.for the children to come 
to their Fathers hou(e,and the dii joyned members,to beconjoyn- 
ned with their Head ; methinks this fhould be feldorfi unfeafor- 
able.WhentheAtheiftical world began to infult,and queftion the 
truth of Scripture- promifes,and askus,Whereisnow your God? 
where is your long-lookt for glory ? where is the promife of your 
Lords coming^ O, how feafonable then, to convince thefe unbe- 
lievers, to filence thefe feeffers, to comfort the dejecled, waiting 
believer, will the*appearing of onr Lord be ? we are oft grudging 
J no w.that we have not a greater fhare of comforts ; that our deli- 
verances are not more fpeedy and eminent ; that the .work! pre - 
fpers more then we ; that our prayers are not prefently anfweredj 
notconfidering, that our portion is kept to a fr:ter fealon ; that 
! thefe are not always Winter fruits, but when Summer comes- we 
j-ftiail have our Harveft. We grudge that we do not finde a Canaan 


Part i. 

The Saints everlafling Reft. 


in the Wildernefs ; or Cities of Reft in Noahs Ark j and the fongs 
of Sion in a ftrange Land ; that we have not a harbor in the main 
Ocean; or finde not our home in the middle way ; and are not 
crowned in the midft of the fightjand have not ourReft in the heat 
of the day,and have not our inheritance before we are at age;and 
have not Heaven, before we leave the Earth ; and would not all 
this be very unfeafonable f I confefs in regard of the Churches 
fervice, the removing of the Saints may fometimes appear to us 
unfeafonable^ therefore doth God ufe it as a Judgement^ there- 
fore the Church hath ever prayed hard before they would part 
with them, and greatly laid to heart their lofs ; therefore are the 
great mournings at the Saints departures, and the fad hearts that 
accompany them to their graves ; but this is not efpecially for the 
departed, but for themfelves and their Children ,as Chrift bid the 
weeping women ; Therefore alfo it is that the Sainrs in danger of 
deatb,have oft begged for their lives, with that Argument 5 What 
profit u there in mj bloody when I go down to the 'Tit ? Pfal. 30. p. 
Wilt thopiJheVc wonders to the dead t fhall the dead arife and praife 
thee* /ball thy loving kjndnefs be declared in the grave f or thjfaith- 
fttlnefs in deftruElionl fhall thj wonders be k^own in the dor 1^ ? 
and thj right eottfnefs in the land of forget fttlnefs ? Pfalm 88. 10. 
for in death there is no remembrance of thee : in the grave whojhall 
give thee thank* ? Pfalm 6. 5. And this was it that brought Paul 
to a ftreight,becaufe he knew it was better for the Church that he 
(hould remain here.I muft confefs it is one of my faddeft thoughts, 
to reckon up the ufefull iuftruments,whomGod hath latelycalled 
out of his Vineyard, when the Loy terers are many, and the Har- 
veft great, and very many Congregations defolate, and the peo- 
ple as (beep without fhepherds ; and yet the labourers called 
from their work , efpecially when a door of Liberty and oppor- 
tunity is open ; we cannot but lament fo fore a judgemenr, and 
think the removal in regard of the Church unfeafonable ; I know 
I fpeak but your own thoughts 5 and you are too ready to over- con 5 re §f» on > 
run me in applications*! fear you are too fenfible of what I fpeak,' Then decern 

no probability 
of his much longer forgiving- Poftea enim Affccliozc Hypocondrhca innumerabiUbus fere (njata 
Symptomztibiu pCY annom. labovafiet, h longam tandem & inexpugnabiUm wader it debiliuttm 
&• comabefcentiam, & demum in Narium Hamorfbagiam, ad lib; 8. & indc in Atropbiam, pro 
deplorato a Midias pcritijjimii reliftus cfi. In o t ua tamen Atrophia ex immenfa Dei bomtaie debitit 
adhuc [upcrviv'u ; Moiis ciiam poftea mirabilibmex o t cifaticibiuf*piu* ercptui. 


* Thefe 
words were 
written by the 
Author to his 
friends and 


The Saints everlafling Reft. 




Levir. 10.3. 

and therefore am loth to ftir in your fore. I perceive you in the 
pofture of the Epbefian Elders and had rather abate the violence 
of your paffions ; our applications are quicker about our fufferings 
then our (ins ; and we will quicklier fay, This lofs is mine, then 
This fault is mine. But O confider my dear friends, hath God any 
need of fuch a worm as I ? cannot he a 1000 wayes*fupply your 
wants ? you know when your cafe was worfe, and ye: he provi- 
ded ; hath he work to do,and will he not find inftruments ? And 
though you fee not for the prefent where they (hould be had,* hey 
are never the further off for that. Where was the world before the 
creation ? and where was the promifed feed, when Ifaac lay on 
the Altar , ? Where was the land of Pr cJlnife, when Jfraels burden 
was increafed?or when all the old ftock fave only two were con- 
fumed in the Wildernefs ? Where was Davids Kingdom when he 
was hunted in the Wildernefs ? or the Glory of Chrifts Kingdom 
when he was in the Grave? or when he firft Tent his 1 2. Apoftles? 
How fuddenlydid the number of Labourers encreafe immediately 
upon the Reformation by Luther? and how foon were the rooms 
of thofe filled up, whom the rage of the Papifts had facrificed in 
the flames/Wave you not latelyfeen fo many difficulties overcome, 
and fo many improbable works accomplifhed, that might filence 
unbtlief, one would think, forever? But if all this do not quiet 
you (for forrow and difcontent are unruly paffions^ yet at leaft 
remember this ; fuppofe the word you fear (hould happen, yet 
(hall it be well with all the Saints ; your own turns will (hortly 
comejand we (hall all be houl'd with Chrifl; together, where you 
will want your Minifters and friends no more. And for the poor 
world which is left behind,whofe unregenerate ftate caufeth your 
grief ; why confider; (hall man prerend to be more merciful then 
God ? Hath not he more intereft then we, both in the Church, 
and in the world ? and more bowels of compaffion to commi fe- 
me their diftrefs ? There is a feafon for Judgement as well as for 
mercy: and if he will have the rood men to perifh for their fin, 
and to fuffer the eternal tormenting flames, muft wc queftion his 
goodnefs,or manifeft our diflike of the feverity of his judgements.; 
I confefs we cannot but bleed over ourdefolate congregations; 
and that it ill befeems us to make light of Gods indignation.- but 
yet we (hould (as Aaron when his fons were fliin} hold our 
peace, and be fitent, becaufe it is the Lords doing : And (ay as 




The Saints everUfting Reft* 


TsaviJ, If I (and his people ) fiallfinde favour in the eyes of the 
Lordjje will bring me again, andjbei* mtthcm> and bis Habitati- 
on . But if he thus fay, I have no delight in thee; behold, here 
am /, let him do With me as feemeth good unto him. I conclude 
then, that whatsoever it is to thofe that are left behinde, yet 
the Saints departure to themfelves is ufually feafonable. I fay 
ufuallyj becaufelknow that a very Saint may have a death in 
* fome refpeel un feafonable, though it do tranflare him into this 
Reft. He may dye in Judgement, as good fojiah ; he may die for 
his fin :For the abufe of the Sacrament many were weak and fickly, 
and many fallen afleep, even of thofe who were thus Judged and 
chaftened by Cod, that [hey might not be condemned with the 
world ; He may die by the hand of publike Juftice ; or die in a 
way of publike fcandal ; He may die in a weak degree of grace, 
and confequently have a let degree of glory. He may die tn (mai- 
ler improvements of his talents,and fo be Ruler but of fewCitie?. 
The beft Wheat may be cut down before its ripe; Therefore it is 
promifrd to the Righteous as a blefling,that they (hall be brought 
as a fbock of Corn into the Barn in feafon. Nay, itspofsiblehe 
may die by his own hands ; Though fomc Divines think fuch 
Dodrine not fit to be taught, left it encourage the tempted to 
commit the fame fin : but God hath left prefervatives enough a* 
gainft fin,without our deviling more of our own ; neither hath he 
need of our lye to his glory. He hath fixed that principle fo deep 
in Nature,that all (Tiould endeavour their own prefervation $ that 
I never knew any vvhofeunderftanding was not crazed or loft : 
much fubjeft to that fin ; even moft of the Melancholy are more* 
fearful to die then other men. And this terror is prefervative 
enough of that kinde, That fuch committing of ahainousknown 
Sin,is a fad fign,where there is the free ufe of Reafon; That there- 
fore they make their Salvation morequeftionable ; That they die 
snoft woful fcandals to the Church ; That however, the fin it felf 
Lhould make the godly to abhor it , were there no fuch danger 
or fcandal attending it, &c But to exclude from falvation al! 
thofe poor creatures, who in Feavers, Phrenfies, Madnefs,Melan- 
choly, &c. fhill commit this fin, is a way of prevention which 
Scripture teacheth not, and too uncomfortable to the friends of 
the dtceafed.The common argument which theyurge,drawn from 
the nectfiityof a particular repen:ance,for everyparticular known 



* Secundum 

1 Cor. 11. 30 

Luke 19. 17, 



JOD 1.l6. 

\fr. CdpeU 




/7 x^V 


The Stints cverlafiing Reft, 



* Secundum 

7. Ic will be 

1. To our 



fin; asitisnotuniverfally true, fo, were it granted, it would ex- 
clude from falvation all men breathing ; For there was never any 
man (fave Chrift,) who died not in fome particular fin, either of 
Commiflion,orOmiffion, great or fmall, which he hath no more 
time to repent of, then the finner in Queftion; but yet, this may 
well be called* untimely death: But in the ordinary courfe of 
Gods dealings? you msy eafily obferve, that he purpofely maketh 
his peoples-!aft hour in this life, to be of all other to the flefh moft 
bitter, and to the Spirit moft fweet ; and that they who feared 
death through the moft of their lives, yet at lad arc more willing 
of it then ever; and all to make their reft more feafonable. Bread 
and drink are always good; but at fuch a time as Samaria & (lege, 
to have plenty of food inftead of Doves dung,in one nights fpaces 
or in fuchathirftas//&wwf//or Sampfoxs, to hwe fupply of water 
by miracle in a moment, thefe are feafonable. So this Reft is al- 
ways good to the Saints, and uftially alio is moft feafonable Reft. 


Seventhly, A further excellency of this Reft is this; as it will 
be a feafonable, fo a fuitable Reft : Suited 1. To the Natures. 
2. To the defires. 3. Totheneceflittes-ofthe Saints. 

1, To their natures. If futablenefs concur not with excel- 
lency, the beft things may be bad to us ; For it is that which 
makes things good in themfelves to be good to us. In our choice 
of friends we oft pafs by the more excellent, to chufe the more 
fuitable. Every good agrees not with every nature. To live in a 
free and open air, under the warming Rays of the Sun, is ex- 
cellent to man, becaufe fuitable : But the flfa which is of an- 
other nature, doth rather chufe another element .-• and that which 
is to us fo excellent, would quickly be to it deftruclive. The 
choifeft dainties which we feed upon our felves, would be to 
our Beafts, as an unpleafing,fo an inefficient fuftcnance.The Iron 
which the Oflrkh wel digefts, would be but hard food for man ; 
Even among men, contrary appetites delight in contrary objects. 
You know the Proverb, One mans meat, is another mans poyfon. 
Now here is fuitablenefs and excellency conjoyned. The new na- 
ture of the Saints doth fuit their Spirits to this Reft; And in- 
deed their holinefsis nothing elfe but afpark taken from this 


^ k 

Pare, i . The Saints tvcrUfling Reft. 



Hlemem, and by the Spirit of Chrift kindled in their hearts, the 
fltme whereof as mindful of its own Divine original, doth ever 
mount the foul aloft, and tend to the place from whence it comes: 
It workcth towards its own Center, and makes us Reftlefs, till 
there we Reft. Gold and earthly Glory, temporal Crowns and ^ 
Kingdoms could not make a reft for Saints. As they were not Re- 
deemed with fo low a price, fo neither are they endued with fo i p et . 
low a nature. Thefe might be a portion for lower fpirics, and fit *?. 
thofe whofe natures they fuit with ; but fo they cannot a Saint- 
like nature, As God will have from them a Spiritual WorQv'p, 
futabb to his own Spiritual Being ; fo will he provide them a fpi- 
ritual Rett,fu:able to his? peoples fpiritual nature. As fpirits have 
not flelhly fabftances, fo neither delight they in fkfhly pleafures : 
Thefe are coo grofs and vile for them. When carnal perfons think j 
of Heaven, their conceivings of it arc alfo carnal; and their no- 
tions anfwerabk to their own natures : Aud were it pofllbie for 
fuch to enjoy it, it would fure be their trouble, and not their 
Reft t becaufe fo contrary to their difpefition*. A Heaven of 
good-fellowfliip, of wine and wantonnefs, of gluttony and all 
volwptuoufne fs, would far better pleafe them, as being more 
agreeing to their natures. But a heaven of the knowledg of God, 
aod his Chrift ; a delightful complacency in that mutual love ; an 
everlafting rejoycing in the fruition of our God; a perpetual 
tinging of his high praifes ; this is a heaven for a Saint, a fpiritual 
Reft, futable to a fpiritual nature. Then, dear friends, we (hall 
live in our own element. We are now as the fifti in fome fmall 
veflel of water,that hath onely fo much as will krephim alive; but 
what is that to the full Ocean ? we have a little air lee into us,to 
afford us breathing ; but what is that to the fweet and freflh gales 
upon Mount Sknt we have a beam of the Sun to lighten our 
datknefs, and a warm Ray to keep us from freezing ; but then we 
(hall live in its light,and be revived by its heat for ever. O bleffed 
be that hand which fetchtacoai, and kindled a fire in onr dead 
hearts, from that fame Altar, where we muft offer our Sacrifice 
everlaftingly. To be lockt up in Gold and in Pearl, would be but 
a wealthly ftarving ; to have our Tables with plate and ornament 
richly furn fazd without meat, is but to be richly famiftisd ; to be 
lifted up with humane applaufe, is but a very airy felicity ; to be 
advanced to the Soveraignty of all the Earth, would be but to 

L wear 


The Saints tverUfting Reft. 


2 To our 


wear a crown of Thorns; to be filled with the knowledge q{ Arts 
and Sciences, would be but to further the conviclion of our 
unhappinefs : But to have a nature like God, his very Image holy 
as he is holy, and to have God himfelf to be our happinefs, how 
well do thefe agree? Whether that in 2 7^.1. 4, be meant (as is 
commonly underftoodj of our own inherent renewed nature, fi- 
guratively called Divine, or rather of Cbrifl 'Divine Nature 
without us, properly fo called; whereof we are alfo relatively 
made partakers, I know not : But certainly were not our own in 
fome fort Divine, the enjoyment of the true Divine Nature 
could not be to us a futable Reft. 

2. It is futable alfo to the defires of the Saints: For fuchas 
their natures,fuch be their defires ; and fuch as their defires, fuch 
will be their Reft. Indeed, we have now a mixed Nature ; and 
from contrary principles, do arife contrary defires : As they are 
fle(h,they have defiresofflefh;and as they arefinful, fo they have 
finful defires. Perhaps they could be too willing whilft thefe are 
ftirring, to have delights, and riches, and honor, and fin in it felf. 
But thefe are not prevailing Defires, nor fuchas in their de- 
liberate choyce they willftandto; therefore is it not they, but 
fin and flefli. Thefe are not the defires that this Reft is fuited to, 
for they will not accompany them to their Reft. To provide con* 
tents to fatisfie thefe,were to provide food for them that are dead. 
For they that are in Qhrift have crucified the fiejh t with the affeHi- 
ons and lufis thereof. But it is the Defires of our renewed Nature, 
and thofe which the Chriftian will ordinarily own, which this 
Reft is fuited to. Whilft our defires remain corrupted andmif- 
guided, it is a far greater Mercy to deny them, yea, todeftroy 
them, then to fatisfie them : But thofe which are Spiritual, are of 
his own planting, and he will furely water them, and give the in- 
creafe. Is it fo great a work to raife them in us ; and (hall they 
after all this, vanifh and fail ? To fend the word and Spirit, Mer- 
cies and Judgements,to raife the finners defires from the Creature 
to God, and then to fuflfer them fo raifed, all to perifh without 
fuccefs ; this were to multiply the Creatures mifery .- And then 
were the work of San&ification, a defigned preparative to our 
torment and Tantalizing : but no way conducible to our happy 
Reft. He quickned our hungering and thirft for Righteoufnefs, 
that he might make us happy in a full fatisfa&ion. Chriftian, this 

Part. i. 

The Saints everUJting Reft, 


is a Reft after thine own heart ; it contiineth all that thy heart 
can wifh ; that which thou longeft for, prayeft for, laboureft for, 
there thou (halt find it all. Thou hadft rather have God in Chrift, 
then all the world; why there thou (halt have him. O what 
wouldft thou not give for aflurance of his love ? why there thou 
lhalt have afiurance beyond fufpicion; Nay, thy defires cannot 
now extend to the height of what thou (halt there obtain. Was it 
not an high favour of God to Solomon, to promife to give him 
whatfoever he would ask ? why every Chriftian hath fuch a pro- 
mife. Dellre what thou canft; and ask what thou wilt a9 a Chrifti- 
an, and it (hall be given thee; not only to half of the Kingdom, 
but to the enjoyment both of Kingdom and King. This is a life 
of defire and prayer ; but that is a life of fatisfaclion and enjoy- 
ment. O therefore, that we were but fo wife, as to limit thofe 
defires which we know Ihould not be fatisfied jand thofe which we 
know not whether or no they will be fatisfied; 4nd efpecially 
thofe which we know ihould not be fatisfied ; and to keep up 
continually in heat and life, thofe defires which we are fure (hill 
have full fatisfaclion. And O that finners would alfo confider 
"That feeing God will not give them a felicity fucable to their 
fenfual defnes, it is therefore their wifdom, to endevorfor de- 
fires futable to the true felicity, and to direct their Ship to the 
right Harbour, feeing they cannot bring the Harbour to their 

3 . This Reft is very futable to the Saints neceflr.ies alfo, as 
well as to their natures and defires. It contains whatfoever they 
truly wanted; notfupplying them with the grofs created com- 
forts, which now they are forced to make ufe of; which like Sauls 
Armor on "David, are more burden then benefir. But they (hall 
there have the benefit without the burden; and the pure Spirits 
extracted ("as it were J fhall make up their Cordial, without the 
mixture ofany droffie or earthly fubftance. It was Chrift, and 
perfect Holinefs, which they mod needed , and withthefe (hall 
chey here be principally fupplied. Their other neceflities are far 
better removcd,then fupplied in the prefent carnal is bet- 
ter to have no need of meat, and drink, and cloathing and crea-: 
tures, then to have both the need and the Creature continued. 
Their Plaifter will be fitted to the quality of the fore. The Rain 
which Elias prayer procured, was not more feafonable after the 

L 2 three 

$. To our 


The Saints everUfling Reft. 

Part. i # 

Luke Sj. 
Mark.?. 25, 

§. 8. 

S.It Will be a 
perfed Reft 3 
In the fin- 
cerhy of it. 

1 Cor 1 2. 7. 

1 John 4.18. 
2. In the Uni- 
veifalhy of ir. 
1. In regard 
of good en- - 

three years drought, then this Reft will be to this thifty Soul. It 
will be with us, as with the difeafed man, who had lien at the 
waters.and continued difeafed thirty eight years,when Chrift did 
full y cure him in a moment j or with the woman who having had 
the iiTe of blood, and /pent all (he had upon Phyfitians, andfuf- 
fered the fpace of twelve years,was healed byone touch of Chrift. 
So when we have lien at Ordinances, and Duties,and Creatures, 
all our life time,and fpent all,and fuffered much,we fhall have all 
done by Chrift in a moment. f But we (hall fee more of this under 
the next head. 


Eighthly, Another excellency of our Reft will be this, That it 
will be abfolutely perfecl and compleat^and thfs both in the 
fincerity and univerfality of it. We (hall then have Joy without 
forrow, and reft without wearinefs : As there is no mixture of 
our corruption with our Craces } fo no mixture of fufferings with 
our folace : there is none of thofe waves in that Harbor, which 
now fo tofs us up and down : Wc are now fometime at the Gates 
of Heaven, and prefently almoft as low as Hell > we wonder at 
thofe changes of Providence toward us, being fcarcely two days 
together in a like condition. To day we are well, and conclude 
the bitternefs of death is paft ; to morrow tick, and condude.we 
(hall fhortly perifti by our diftempers ; to day in efteem, to mor- 
row in difgrace; today we have friends, to morrow none ; to 
day ingladnefs, to morrow in fadnefs > nay, we have Wine and 
Vinegar in the fame Cup,and our pleafanteft Food hath a tafte of 
the Gall. If Revelations (hould raife us to the third Heaven,the 
meftcnger of Satan muft prefently buffet us, and the prick in the 
flefh will fetch us down ; But there is none of this unconftancy, 
nor mixtures in Heaven. If perfect Love caft out fear, then per- 
fecl Joy muft needs caft out forrow ; and perfect happinefs ex- 
clude all the reliquesof mifery.There wilbean universal perfect- 
ing of all our parts and powers, and an univerfal removal of all 
our evils, And though the pofitive part be the fweeteft, and that 


Part, i 

The Saints everlafiing Reft. 

I 117 

1. We (hall 
Reft from fin. 

which draws the other after it, even as the rifing of the Sun ex- 1 2. i n regard 
cL;des the darknefs , yet is not the negative part to be flighted, oftheeviis 
even our freedom from fo many and great Calamities. Let i ^^i 1 bc 
us therefore look over thefe more punctually, and fee what ic 
is that we (hall there reft from. In general, it is from all evil. 
Particularly, firft, from the evil of Sin ; fecondly, and of flitter- 

Firft, It excludeth nothing more direclly then fin ; whether 
original, and of Nature; oraclual, and of Converfation : For 
there entereth nothing that defileth, nor that workcth abomina- 
tion, nor that makcth a lye ; when they are there, the Saints are 
Saints indeed.He that will wafluhem with his heart-b!ood,rather 
then fuflfer them to enter unclean, will now perfectly fee to that ; 
he whohath undertaken to prefent them to his Father, not having 
[pot or Wrinkle, or any fnch thing ; but perfectly holy y and without 
bhmifh ; will now moft certainly perform his undertaking. What 
need Chiift at all to have died, if Heaven could have contained 
imperfeel U uls 1 For to this end came he into the world, that he 
might put away the works of the devil. His blood and Spirit have 
not done all this, to leave us after all defiled. For what commu- 
nion hath light with darknefs? and what fellowship hath Chrift 
with Belial ? He that hath prepared for fin the torments of Hell, 
will never admit it into the BleiTednefs of Heaven. Therefore 
Chriftian, never fear this; If thou be once in Heaven, thou (halt 
(in no more. Is not this glad news to thee, who hsft prayed, and 
watched, and laboured againft it fo long ? I know if it were offer- 
ed to thy choxe, thou wouldft rather chufe to be freed from fin, 
then to be made heir of all the World. Why wait till then, and 
thou (halt have thy defire : That hard heart, thofe vile thoughts, 
which did lie down and rife with thee, which did accompany 
thee to every duty /which thou couldft no more leave behind thee, 
:hen leave thy fclf behind thee, (hall now be left behind for 
ever. They might accompany thee to death, but they cannot pro- 
coed a ftep further. Thy underftanding (hall never more be trou- 
bled with darknefs: Ignorance andErrourare incor.fiftent with 
this Light. Now thou walked like a man in the cwilighc, ever a- 
fraid of being out of the way : Thou feeftfo many Religionsin 
the World, that thou feareft thy one cannot beonely the right 
L 3 among 

Eph. f. 27. 

1 John 3.8. 

2 Cor« 6.14. 

x. Tromfin 
in che und.r- 


The Saints cvcrUfting Reft. 

Part, i 

*If 3 mm 
mould defer 
his Study of 
any Art or 
Science till 
the Writers 
thereof did 
fully, and uni- 
tedly confentj 
it would be as 
vain a thing, 
as if a man 
did purpofe 
his journey 
from London 
to Tqy\) but 
(hould make a 
vow not to fet 
forward till all 
the Clocks in 
London ft r ike 
together. Ful- 
bec\% Directi- 
ons to ftudy 
the Law, page 

The Writers 
in all Sciences 

among all thefe * : Thou feeft the Scripture fo exceeding difficult, 
and every one pleading it for his own caufe, and bringing fuch 
fpecious Arguments for fo contrary Opinions, that it intangleth 
thee in a Laoyrinth of perplexities.- Thou feeft fo many godly 
men on this (ide,and fo many on that,and each zealous for his own 
way,that thou art amazed,not knowing which way to take. And 
thusdodoubtingsand fears accompmy darknefs, and we are 
ready to (tumble at every thing in our way. But then will all this 
darknefs be difpelled, and our blind understandings fully open- 
ed, and we fhall have no more doubts of our way ; We fhail 
know which was the right fide, and which the wrong ; which was 
the Truth,and which the Errour. O what would we give to know 
clearly all the profound Myfteries in the Dodiine of Decree, of 
Redemption, of J unification, of the nature of Grace, of the 
Covenants, of the Divine Attributes / &c. What would we not 
give to fee all dark Scriptures made plain 3 to fee all feeming cor- 
traditions reconciled! VVhy,when Glory hath taken the vail from 
our eyes, £11 this will be known in a moment 5 we (hall then fee 
clearly into all the controverfies aboutDoftrine orDifcipline that 
now perplex us. The pooreft Chriftian is prefently there a more 
perfect Divine,then any is here, f We are now through our Igno- 
rance fubjed to fuch mutability, that in points not fundamental, 
we change as the Moon ; that it is caft as a juft reproach upon us , p 

differ, not 

from the uncertainty of the Sciences.but their own Imperfection \ yea, in Hiftory, which report- 
eth matter of Fa&, Livie againft Polybius, Plutarch againft Livte y Sigpmus againft Plutarch, 
Zipbilinui againft Dio 3 whom he interpreted and abridgeth. Non efl litigiofa Juru Scientia s Jed 
Ignorantia. Cicero de Finibus. lib. 2. The beft and moil grave Man will confefs, That he is 
ignorant of many things, faith Cicero. Tufcuh $. Solon was not alhamed to fay, that In his old, 
age he was a Learner. And fnlianm the Lawyer fa-id, That when he had one foot in the Grave, 
yet he would have the other in the School. 

f Arrogmtim loquor quam venus, fi vel nunc dico k me ad perfeBionem pne utto errwe Jcribendi 
jam in ifta <etatevcnijfe. Auguft. de bono perfever.cap. 21. vide plurlma talia, cap. 20.21. & 
cap. 24. & Prolog. Retr. & contr. Prifcil. cap. 1 1. Epift. 7. ad Marcellin. & Proem, li. 3. de 
Trinit. Tullim inquit [nullum unqulm verbum quod revoca/e vetlet % emifit\ Qu* laus et(ipr<ecla~ 
'fijfirna videatur 3 tamm credibilior eft de nim'ium fatuo, quam defapiente perfeclo : Nam & illi quos 
vufgo moriones vocant> quanto magis a fenju communi diffonantyinagify abfurdi & infulftfunt, tatu 
'to magu nullum verbum emittunt quod revocare vel'mt i quia diftimali, velftulti, vel incemmodi 
p<enitere> i/ti% cordatorum eft. De bominibtu Dei, quifpiritufancloaclilocutifmtidicipotefi.Ab 
hac ego excellentia tarn longe abfum, ut fi nullum verbum quad revocare vellem prowlero, fauQ Jim 
quamfapicntifimilior. Vide ultra, Auguftin. Epi&7. ad Marcejlinum. 


Part. I . The S dints everla/ling Reft. 


* Nam incaute 
crcduli circnm- 
vcniuntur ab 
his quos bonos 
Mox more 

that we profefs our religion with Referves, and refolvedly fettle 
upon almoft nothing ; that we are to day of one opinion, and 
within this week, or moneth, or year, of another, and yet alas I 
wc cannot help it : The reproach may fall upon all mankinde 5 as 
long as we have need of daily growth ? Would they have us be- 
lieve before we underftand ? or fay, we believe when indeed we 
do not ? Shall we profefs our felves refolved, before wc ever 
throughly ftudied ? or fay,we are certain,when we areconfcious 
that we are not ? But when once our ignorance is perfectly heal- 
ed;then (hall we be fetled, refolved men j then fhall our reproach 
betaken from us,and we (ball never change our judgement more; 
then fhall we be clear and certain in all, and ceafe to be Scepticks 
any more. * Our ignorance now doth lead us into Error, to 
the grief of our more knowing Brethren, to the difturbingof 
the Churches quiet, and interrupting her defirable harmonious 
confent, to the fcandalizing of others, and weakning of our 
felves. How many an humble faithful foul is feduced into Error, 
and little knows ic? Loth they are to err, God knows, and 
therefore read,and prty,and confer,and yet err ftill,and confirm- 
ed in it more and more * And in lelTer and more difficult points, 'ftismiibiu 
how (bould it be otherwife ? He that is acquainted araonglt men, ut improbos 
and knows the quality of profeiTors in England y mu{[ needs know, ; rnauunt aim 
the generality of them are no great Scholars,nor have much read, ^7iy/S:- 
or ftudied Controveifies, nor are men of profoundeft natural rum , kqs~* 
parts, nor have the Minifters of England much preached Con. \ indc folkiti 
troverfics to them, but were glad if their hearers were brought to \<]^d taxing 
Chrift, and got fo much knowledge as might help to falvation,as ' ^^ffnmr 
knowing that to be their great work. And can it be expededjhat ; & C x altera*' 
men void of Learning, and ftrengthof parts, unftudied and un- | parte plrrurq. 
taught, (Lould at the firft onfetknow thofe Truths, which rficy 1 objma fit ve- 
are almoft uncapable of knowing at all f f when the greateft Di» r / tai > cxaltcra 
vines of cleareft Judgement acknowledge fo much difficulty Jhac : fSSj^\ii 

ue dlccndhfilcm eonfcjpe prcbaticms imitetur : diligentur quantum potcft fiegula ponder cm:'! y 
liUiasajmdemlaadare^ ca veto qme refta funt eltgeie % probare n (ufcipcre poffimia. Miniums 
1 Fa:.ix Oaav.pagc (mihi) $66. \ la toto gene-re difputanii, plerunj* pro different] urn viril 
; eloqucnti* poteflatc, etlam per f plena Vmtatti conditio mutetiir. id accidere penotun ejl audita- 
i rum facilitate 3 qui dum virborumlcnocmio a. return intenwriibus av.icantu,', five deleft* ajfen 
tur did:; omwbuijm a. refits falfa fehrnuntjiefcientes inejfe&'m incrcdibih verum.&in vo 
■ dacium, Minu:ius Fastix, ubi (up. 

t 4 tbev 


The Saints everlajling Reft. 


they could almoft find in their hearts, fometimes to profefs them 
quite beyond their reach?Except we will allow them to lay a(?de 
their divine Faitt^and take up an humane,and fee with other mens 
eyes the weight and weakne r s of Arguments, and not with their 
own; * It cannot be thought, that the moft of Chriftians,no,nor 
the moft Divines, fhould be free from erring in thofe difficult 
points, where we know they have not Head-pieces able to reach. 
Indeed, if it were the way of the Spirit to teach us miraculoufly, 
as the Apoftles were taught the knowledge of Tongue*, without 
the intervening ufe of Reafon, or if the Spirit infufed the a&sof 
Knowledge, as he doth the immediate Knowing Power, then he 
that had moft of the Spirit, would not onely know beft, but alfo 
know rnoftibut we have enough to convince us of the contrary to 
this. But O that happy approaching day, when Error fhall vani(h 
away for ever / When our underftanding {hall be filled with God 
himfelf,whofe light will leave no darknefs in us ! His face (hall be 
the Scripture where we fhall read the Truth ; and himfelf inftead 
of Teachers and Counfels, to perfeel our underftandings, and ac- 
quaint us with himfelf, who is the perfeel Truth. No more Error, 
no more Scandal to others," no more Difquiet to our own fpirits, 
no more miftaking zeal for falftiood, becaufe our underftandings 
have no more fin. Manya godly man hath here in his miftaken zeal, 
been a means to deceive and pervert his Brethren , and when he 
fees his own Error, cannot again tell how to undeceive them, 
I3ut there we fhall all confpire in one Truth, as being one in him 
who is that Truth. 

And as we fhall reft from all the fin of our underflandings,fo of 
our wills, affection, and converfation : We (hall no more retain 
this rebelling principle which is ftill withdrawing us from God, 
and addicting us to backfliding : Doubtlefs we fhall no more be 
opprefTed with the power of our corruptions, nor vexed with 
their prefence : No Pride, Paffion, Slothfulnefs, fenfelefnefs, 
fhall enter with us;no ftrangnefs to God,and the things of God, 
no coldnefs of aflfeclions,nor imperfection in our lovejno uneven 
walking, nor grieving of the Spirit ; no fcandalousaclion,or un» 
holy converfation;we fhall Reft from all thefe for cver.Then (hall 
our underftandings receive their Light from the face of God, 

Pate i. 

The Saints everlafling Rejl, 

as the full Moon from the open Sun, where there is no Earth to 
interpofe betwtxt them; then fhall our wils corn fpond to the 
Divine Will, as face anfwers face in a Glafs ; and the fame his 
will dial! be our Law and Rule, from which we (hall never fwerve 
again. Now our corruptions, as the Anakims^ difmay us ; and as 
the Canaanites in Ifrael, they are left for pricks in our fides, and 
thorns in our eyes s and as the bond- woman and her fon in Abra- 
hams houfe,they do but abnfe us, and make our lives a burden to 
us: But then (hall the bond- woman and her fon be caft out, and 
(hall not be heirs with us in our Reft. As Mofes faid to Jfrael y 
Te pjallnot do after all the things that We do here this day, every 
one whatfoever is right in his own eyes ; For ye are not as yet come 
to the Refiy and to the inheritance which the Lord your God giveth 
yon, Deut.i 1.8,9. I conclude therefore with the words next to 
my Text, For he that is entered into his Reft. he alfo hath cea fed from 
his own worlds, as God from his. So that there is a perfect Reft 
from fin. 


2.TT is alfo aperfec! Reft from fuffering. When the caufe is 
lgone, thee feci ceafeth. Our fufferings were but the confe- 
quents of our finning; and here they both (hall ceafe together. 
i will (hew particularly ten kinds of fuffering, which we (hall 
there reft from. 

I. We (haH Reft from all our perplexing doubts and fears. It 
(hill no more be faid, That* doubts are like theThiftle, a bad 
weed, but growing in good ground; they (hall now be weeded 
our, and trouble the gracious foul no more. No more need of fo 
many'Sermons, Books, and mark?, andfignstorefolvethepoor 
doubting foul : The full fruition of Love it felf hath now refolved 
his doubts for ever. We (hall hear that kind of Language no more, 
What (hall I do to know my ftate ? How (hall I know that God 
is my Father ? That my heart is upright?That Converfion is true ? 
That FaiA is fincere ? O, I am afraid my (ins are unpardoned : O, 
I fear trnt all is but in hypocrifie : I fear that God will reject mc 
from his prefence : I doubt he doth not hear my prayers ; How 
can he accept fo vile a wretch? (o hard-hearred, unkind a tin- 
ner? fuch an under, valuer of Chrift as I am ? All this kinde of Ian- 



Gen. 21.9. 



2. From fuf- 

1. From 
doubts of 
Gods Love. 

* Dr.Preflon 
Fauh,/W£e 24. 


The Saints everUfling Reft. 


§. io. 

2. From all 



Job.$.& 13. 

26".& 16. 12^ 


Pfalm 58. 
Pfalm 69. 5 

Pfalm 77-2,3 
Pfalm 88. 7. 

guage is there turned into another tune ; even into the praifes 
of him who hath forgiven, who hath converted, who hath ac- 
cepted, yea, who hath glorified a wretch fo unworthy. So that it 
will now be as impoflible to doubt and fear, as to doubt of the 
food which is in our bellies, or to fear it is night, when we fee the 
Sun fhining. If Thomas could doubt with his ringer in the 
wounds of Chrift, yet in Heaven I am fure he cannot ; If we 
could doubt of what we fee, or hear, or tafte, or feel ; yet I ara 
fure we cannot of what we therepoffeiV. Sure this will be com- 
fort to the fad and drooping fouls, whofe life was nothing but a 
doubting diftrefs,and their language norhing but a conftant com- 
plaining. If God would fpeak peace, it would eafe them ; but 
when he fhall poffefs them of this peace, they (hall reft from all 
their doubts and fears for ever. 



E (hall reft from all that fenfe of Gods difpleafure, 
which was our greateft torment ; whether manifeft- 
ed mediatly or immediatly. For he will caufe his fury towards us 
to reft \and his jealoufie to ceafe t andhe Wilt be angry frith us no more, 
22^.16,42. Surely Hell (hall not be mixed with Heaven ; There 
is the place for the glorifying of Juftice, prepared of purpofe to 
manifeft wrath 5 but Heaven is onely for Mercy and Love. Job 
doth not now ufe his old language, Thou Writeft bitter things a- 
gainft me,andtakeft me for thine enemy, andfetteft me up as a mark^ 
to jhoot at, &c. O, how contrary now to all this? David doth 
not now complain, that the arrows of the Almighty ft ickjn him ; 
that his wounds ftin^and are corrupt 5 that his fore runs andcegfeth 
A not : that his moifture is as the drought of Summer 5 that there is no 
founinefs in hisflefh, becaufeofGods difpleafure \ nor reft in his 
boms, becaufe of fin ; that he is weary of crying, his throat is dried, 
his eyes fail in Waiting for God; that he remembers God and is 
troubled ; that in complaining his fpirit is overwhelmed,^^ his foul 
refufeth to be comforted -, that Cjods wrath lieth hard upon him > and 
that he afflibleth him With all his Waves, O how contrary now are 
Z)4<z/*W.r Songs !Now he faith, I fpake inmy hafte, andthiswasmy 
infirmity. Here the Chriftian is oft complaining: O, if it were 
j the wrath of man J could bear it 5 but the wrath of the Almighty, 
i who 

Part. i. 

iht Saints tverlafting Reft. 


who can beir ? O that all the world were mine enemies, to that 
I were aflurtdchat He were my Friend .' If it were a (hanger, it 
were noching;but that my dearcft Friend,my own Father, (hould 
be fo provoked againft rae,This wounds my very foul/If it were a 
Creature, I would contemn it; but if God be angry, who may 
endure? If he be againft me, who can be for me? And if he will 
caft me down, who can raife me up? But O that blelTed day,when 
all thefe doloious complaints will be turned into admiring thank- 
fulnefs/ andallfenfeof Gods difpleafure fwallowed up in that 
Ocean of infinite Love ? when fenfe (hall convince us, that fury 
dwelleth not in God : and though for a little moment he hide 
his face, yet with everlafting compaffion will he receive and 
imbrace'us; when he (hall fay to Sion, Arife and fhine % for thj 
light is come j andtheglorj of the Lord is r if en upon thee, Ifaiah 
60. 2. 


§. ii. 

tans Tempta- 

3. T 71 7E (hall reft from all the Temptations of Satan,where- 
V V by he continually difturbs our peace. What a grief 
isittoaChriftian, though he yield not to the temptation, yet to 
be dill folicited to deny his Lord ? That fuch a thought (hould be 
caft into his heart? That he can fet about nothing that is good, 
but Satan is ftill didwading him from ir, diftraclinghim in it, or 
difcouraging him after it f What a torment, as well as temptati- 
on is it, to have fuch horrid motions made to his foul ! Such Blaf- 
phemous Ideas prefented to his fantafie ? Sometime cruel 
thoughts of God ; fometime under- valuing thoughts of Chrift ; 
fometime unbelieving thoughts of Scripture ; fometime injurious 
thoughts of Providence : to be tempted fometime to turn to 
prefent things ; fometime to play with the baits of fin ; fome- 
time to venture on the delights of flcfh ; and fometime to flat 
Atheifm it felf ? El'pecially , when we know the treachery of our 
own hearts,that they are as Tinder,or Gunpowder,ready to take 
fire, as foon as one of thefe fparks (hall fall upon them. O, how 

nos omni ex 
parte incautos & quajt ccccos adoriri. Et (juales funt boflcs? Audacia promptijfmi , viribus ro- 
buflifsimi^rtibus caUidijsimi diligent; a ac celcritate infatigabiles, macbinis & amis omnibus muni- 
tifsimijugnandi fcicntid expeditifsmi j ienij,. talcs funt quibus nihil ad vcram militiam deefl.Zm- 
chius.To.,?. pugna cap. Dajmon.cap^i. page 113. 


Non nobis ccr- 
tandum eft cum 
umbra Afini y 
fed cum veris 
militibtui qui 
eomagis mctu~ 
endijuntj quo 
minu* videri a 
nobis poffunt. 
Voffunt enim 


The Saints everlafiing Keft. 



i Tim. 5.7. 
z Tim. 2,26. 

Ephef.6. 11. 

Ratio c[i 3 quia 
Sat an & omncs 
Vxmoncs funt 
Vicloria igttur 
certacfl eleclis 
Dei contra 
Diabolum\ non 
ex ipfis, ipfo- 
YHtrc{< viribus, 
fcdcxCbri[io } 

the poorChriftian lives in continual dtfquietnefs, to feel thefe mo- 
tions ? But more, that his heart fhould be the foyl for this feed;, 
and the too fruitful mother of fuch an crT-fpring. And moftof 
all through fear, left they will at laft prevail, and thefe curfed 
motions fhould procure hlsconfent. But here is our comfort • As 
we now ftand not by our own ftrength, and (hall not be charged 
with any of this; fo when the day of our deliverance comes, we 
(lull fully Reft from thefe Temptations : Satan is then bound up; 
the time of tempting is then done ; the time of torment to him* 
felf,and his conquered captive,thofe deluded fouls, is then come; 
and the victorious Saints (hall have Triumph for Temptation. 
Now we do walk among his fnares ; and are in danger to be cir- 
cumvented with his methods and wiles; but then we are quite 
above his fnares, and out of the hearing of his enticing charms. 
He hath power here to tempt us in the Wildernefs ; but he enter, 
eth not the Holy City; He may fet us on the pinacleofthe 
Temple in the earthly Jerafalem ; but the new Jerufklem he may 
not approach. Perhaps he may bring us to an exceeding high 
Mountain; but the Mount Sion, and City of the living God he 
cannot afcend. Or if he fhould, yet all the Kingdoms of the 
world, and the glory of them, will be but a poor defpifedbait 
to the foul whichispoffeffedofthe Kingdom of our Lord, and 
the^Glory of it. No, no ; here is no more work for Satan now. 
Hopes he might have of deceiving poor Creatures on Earth, who 
lived out of fight, and onely heard and read of a Kingdom,which 
they never beheld,and had onely Faith to live upon, and were in- 
compafTed with fkfh, and drawn afide by fenfe ; But when once 
they fee the Glory they read of, and tafte the joys they heard of, 
and poflefs thatKingdom which they then believed and hoped for, 
and have laid afide their fleflsy fenfe, its time then for Satan to 
have done 1 its in vain to offer a Temptation more. What ? draw 
them from that glory rdraw them from the Arms otfefusChrift} 
draw them from the fweetpraifes of God ? draw them from the 
bleflTed Society of Saints and Angels ? draw them from the bo- 
fom of the Fathers Love . ? and that to a place of Torment among 
the damned, which their eyes behold? why, what charms, what 
pcrfwafions can do it ? To entice them from an unknown Joy,and 
unknown God,were fomewhat hopeful ; but now they hare both 
feen and enjoyed, there is no hope. Surely it muft be a very ftrong 


Part, i 

Tht Saints everlafting Reft. 

temptation, that muft draw a blefled Saint from that Reft. We 
(lull have no more need to pray, Lead us not into temptation ; nor 
to watch and pray .that tiv enter not into Temptation ; nor (hall we 
fervetheLordasP*«/did, Alls 20.19, in many tears and Tern f- 
t At ions ; no : but now they who continued with Chrift in Temp- 
tation, (hall by him be appointed to a Kingdom, even as his Fa- 
ther appointed to him;that they may eat and drink at his Table in 
his Kingdom, Luke 22.28,29,30.2?/*^ therefore are they that en- 
dure temptation ;for ^tohen they are try ed } thej fhall receive the crown 
of life , which the Lord hathpromifed to them that love him, fam.J. 
12. And then they fhall be faved from the hour of temptation ; 
then the malignant Planet Saturn (hall be below us, and lofe 
all its influence, which now is above exercifing its enmity: and Sa- 
tan muft be fufTering,who would have drawn us into buffering; as 
Bucholtzer wittily, Vbi Saturnus nonfupra no s Jed infra nos ccnfpi- 
cietur,luens poena* profua in nosftvitia & malitia. 



WE fhall Reft alfo from all our Temptations which we 
now undergo from the world and the flefh, as well as 
Satan : And that is a number unexpredible, and weight ( were 
it not that we are beholding tofupporting grace,) utterly in- 
tolerable, O the hourly dangers that we poor (inner* here below 
walk in / Every fenfe is a fnare : Every member a fnare ; Every 
creature a fnare : Every mercy a fnare : And every duty a fnare to 
us. We can fcarce open our ey e s,but we are in danger : If we be- 
hold them above us, we are in danger of envy: If them below us, 
we are in danger of contempt: If we fee fumptuous buildings, 
plealant habitations, Honour and Riches, we are in danger to be 
drawn away with covetous defires 5 If the raggs aud beggery of 
others, we are in danger of felf-applauding thoughts and unmer- 
cifulnef?. If we fee beauty,its a bait to luftsif deformity, to loath- 
thing and difdain. We can fcarcely hear a word fpoken,but con- 
tains to us matter of temptation. How foon do flanderousre- 
ports, vainjefts, wanton fpeeches by that paflage creep into the 



Mat. 9.13, 
& 29.41. 



§. 1 j. 

4.T : rom temp- 
tations of the 
World and 


* Of meats 
and drinks 
read Qemcns 
Alcxand. Pa*, 
excellently j 
I &L4.ejiifdem- 
Some men 
Live to Eac 
as the Beads 
do ; whofe 
Belly is all 
their Life: But 
our Mailer 
us to Eat that 
we may Live. 
For Nourifh* 
ment is not 
our Bufinefs, 
nor is Flefh- 
plealing our 
aim and pur- 
pofe. But our 
is for our 
Manfion here* 
which Reafon 
ordereth for 

And therefore 
we muft make 
choice of food, 
and it mud be 
plain or fim- 
pie, and not 
fuch as muft 
have too much 
ftir or labour 

J he Saints evcrlafling Reft, 



Heart/ * How ftrong and prevalent a Temptation is our appe- 
tite ? and how corftant anft ftrong a watch doth it require? Have 
we comlinefs and beauty ? What fuel for pride ? Are we defor- 
ed ? what an occafion of repining ? Have we ftrength of Reafon, 
and gifts of learning? O how hard is it not to be f puffc up 3 to feek 
our felvesf To hunt after applaufe f Todefpife our brethren/ To 
lti'flike the fimplicity that ts in Chrift? Both in the matter and 
manner of Scripture f in Doclrinejn Difciplinejin Worftiip, and 
in the Saint$?co arTecl a pompous,fpecious,fle(hly fervice of God <* 
and to exalt reafon above Faith ? Are we unlearned and of (hal- 
low heads, and (lender parts ? How apt then to defpife what we 
have not? And to undervalue that which we do not knowtand to 
err with confidence,becaufe of our ignorance ? & if conceitednefs 
and pride do but (hike in, to become a zealous enemy to Truch? 
and a leading troubler of the Churches peace, under pretences of 
truth and holinefs ? Are wc men of eminency,and in place of Au- 
thority ? How ftrong is our Temptation to (light our brethren, to 
abufeour truft? To feek our felves f Toftandupon our honour 
and priviledges * To forget our feives,our poor brethren, and the 
publike good f How hardto devote our power to his Glory from 
whom we have received it? How prone to make our wils our law, 
and to cut out all the enjoyments of others, both religious and c ; - 
vil,by the curfed rules and model of our own intereft and policy ? 
Are we inferiors and fubjedt?how prone to grudge at others prc- 
heminence?and to take liberty to bring all their aclions co the bar 
incorruptibilL 'of our incompetent Judgement ? and to cenfure,and (hnder them, 
ty hereafter. a nd murmur at their proceedings ? Are we rich,aud not too much 
exalted? Are we poor,and not difcontented?and make our worldly 
necefiities a pretence for the robbing God of all his fervice?If we 
be (ick,0 how impatient?If in health,how few and ftup'd are our 
thoughts of eternity f If death be near,we are diffracted with the 
fears of it : If we think it far cff,how carelefs is our preparation? 
Do we fet upon duty - ? Why, there are fnares too : either we are 
ftupidand lazy; or reft on them, and turn from Chrift ; or we 

to prepare it, 

or is too curious, &c. it being for Life, and not for Delights and full provifion ; and our 
Life confifteth of Health and ftrength^ for both which nothing is better then a light and eafie 
Diet, as being moft helpful to. digeftion and agility of the body. Clem. Alex- Padagng. l.i.cap.i. 
Take heed of thofe meats that entice us to eat them when wc are not hungry, beguiling our 
appetites by their deceits. Q'ew-dlex.ubifup. \z Cor. 1 1.3. and i.n, &c. 


Part, i 

The Saints tvcrlajling Reft. 

are cu(tomary,ar.d notional only ; In a word.not one word that 
falls from the mouth of a Minifter or Chriftian,but is a fnare ; not 
a place we come into ; not a word that our own tongues fpeak* 
not any mercy we poflefs, not a bit we put into our mouths,but 
they are fnares 5 Not that God hath made them fo, but through 
our own corruption they become fo to us. So that what a fad cafe 
are we poor £hriftians in ? And efpecially they that difcern them 
not?for its almoft impoffible they fhould efcape them? It was not 
for nothing that ourLord cryes out,What I fay to one,I fay to all; 
Watch. We arc like the Lepers at Samaria jf we go into the City, 
there's nothing but famine ; if we fit ftill,we perifii . 

But for ever Bleflcd be omnipotent Love, which faves us out of 
all thefe , and makes our (heights but the advantages of the glo- 
ry of his faving Grace. And blefled be the Lord, who hath not 
given our fouls for a prey : Our foul is efcaped as a bird out of 
the fnate of the Fouler ; the fnare is broken, and we are efcaped. 
No our Houft s, our Cloaths, our Sleep, out Food, our Phyfick, 
our Father, Mother, Wife, Children, Friends,Goods,Lands, are 
all fo many Temptations; and our fcives the greateft fnare to our 
felves. But in Heaven, the danger and trouble is over $ there is 
nothing but what will advance our joy.Now every old compani- 
on, and every loofe-fellow is putting up the finger, and beckning 
us to fin , and we can fcarce tell how to fay them nay : What, 
fay they, will not thou take a cup ? will you not do as your neigh- 
bors ? muft you be fo precife * do you think none fhall be faved 
but Puritans ? what needs all this ftriclnefs>this reading, and pray- 
ing, and preaching ? will you make your felf the fcorn of all men? 
Come, do as we do ; take your cups, and drink away forrow. 
O how many a poor Chriftian hath been haunted and vexed with 
thefe Temptations ? and it may be Father, or Mother, or neercft 
Friends will ftrike in,and give a poor Chriftian no reft: And alas, 
how many to their eternal undoing, have hearkned to their fe- 
ducements ? But this is our comfort, dear Friends, our Reft will 
free us from all thefe. As Satan hath no entrance there, fo nei- 
ther any thing to ferve his malicejbut all things (hall there with us 
confpire the high praifes of our great Deliverer. 



Dcut. 12. jo. 

Pfalm 69. 2*. 
& 2Z. 25. & 
1 Tim.6.9. 
Job 8.8^0. 

Pfal. 124,6,7. 


The Saints tverlafling Reft. 

Part, i 


fes and perse- 
cutions of the 
Rev. 6.9,10. 

2 Tim. $.12. 
Mat. 10. 22. 

& 24.9. 
2 Thei.i.o, 

John 15. 10. 
& 17. 14. 
John 7. 7. 
& 15.18,20, 

& 17.22. 

i Cor.4.9,1?. 
Lam. J. 4J. 
Ifai. 8. 18. 
Luke 6. 22. 
Ignatius £• 
/>//?. tfrf Roman > 
calls his con. 
demnation to 
the damnati- 
on of the de- 
vil, becaufe 
his Judges 
were but the 
devils mouth 
and inftru- 
mentes. Fire 


•5. A Nd as we reft from the temptations, fo alfo from air 
JLJLabtifes and perfections which we fuffer at the hands of 
wicked men. We (hall be fcorned, and derided , imprifoned, 
banifhed, butchered by them no more \ the prayers of the fouls 
under the Altar will then be anfwered,and God will avenge their 
blood on thofe that dwell on the Earth. This is the time for 
crowning with thorns, buffeting, fpittingen : that is the time 
for crowning with glory, Now the Law is decreed on,That whe- 
foever will live godly to Chrift Jefus,fhall fuffer perfecutionjthen 
they that fuffered with him, (hall be glorified with him. Now we 
muftbe hated of all men for Chrifb Name fake, and the jGofpel ; 
then will Chrift be admired in his Saints that were thus hated. 
Now becaufe we are not of the world,butChrift hath taken us out 
f of the vvoridjtherefore doth the world hate us j then becaufe we 
are not of the world, but taken out of their calamity, therefore 
will the world admire us. Now as they hated Chrift, they will 
alfo hate us > then as they will honor Chrift, fo will they alfo 
honor us. We are here as the fco-rn and off icouring of all things ; 
as men fet up for a gazing ftock to Angels and men, even for 
figns and wonders among profeffing Chriftians ; They put us 
out of their Synagogues, and call out our name as evil, and fepa- 
rate us from their company. But we dial I then be as much gazed at 
for ourglory,and they wil be fhut cut oftheChurch of the Saints, 
and feparated from us,whether they will or no. They now think 
it ftrange that we run not with them to all excefs of riot,fpeaking ; 
evil of u«, 1 F^ v 44.they will then think moreftrange that they ; 
ran not with us in the defpifed ways of God, and fpeak evil of 
themfelves ; and more vehemently befool themfelves for their 
carelefsnefs, then ever they did us for our heavenlineff . A poor 
Chriftian can fcarcego along theftreetsnow, but every one is 

- s theCrofs, the cruelty of wild Beafts, cutting ofl^ Separating, breaking of my I 
bones., renting of nay members, deftrudion of my whole body^ and the damnation of the devil 
( KQKctns ra Aicifcoh* ) let them all come upoo me, fo I but deferve to obtain Chrift: lgnat. 
Edit. vjfer. page 86. 

Agefilaus dicer e folitm e$ 3 fe vebementer admWan cos nor. habcri in Sacrilcg<rrum numtro y qui 
Uderent eos qui Deo fupplicarent, vel Denm venerarentur. Quo innuit, eo-s non tantum Sacrilegos 
effequ'hDcos ipfos ant templor urn ovnatum fpoliarent, fedeosmaxime qui dcorum Minifi/os & 
pr acorns contumelies ajficmnt. JEmyl. Prob. 


Part. i. 

The Saints everlafting Refi* 


pointing the finger in fcorn, but then they would be glad of the 
Crums oi his Happinefs. The rich man would fcarce have be- 
lieved him that would have told him, That he fliould beg for 
wacei from the tip of Lazarus finger. Here is a grear change .' 
We can fcarce now pray in our Families, orfingprayfes co God, 
but our voice is a vexation to them. How mult it needs torment 
them then, to fee u f praifing and rejoycing, while they are houl- 
ingand lamenting? How full have their prifons oft been, and 
how bitter their rage * How did they fcatterthe carkaffes in the 
fields ? and delight thcmfelves in ihe blood of Saints ? How glad 
would they have been if they could have brought them to ruine, 
and blotted out their name from off the Earth ? How did they 
prepare, like Haman t their Gallows ? and if God had not gain- 
faid it,the execution would have been anfwerable: But he that fic- 
eth in heaven, did laugh them to fcorn, the Lord had them in de- 
rifion. O how full were their hearts of blood, and their hands of 
^cruelty I So that the nexr generations, that knew them not, will 
fcarcely believe the fury of their predecelTors rage. Bleffed be the 
Guardian of the Saints, who hath not fuffered the prevalency of 
that wrath which would have made the Gun- powder Treafon, 
the Turkilh Slavery, the Spanidi ruqui(ition,the French MalTacres, 
to have been as ordinary as inhumane. But the Lord of Hods hath 
ofc brought them down, and his power and Juftice hath abated 
their fury, and raifed to his name everlafting Trophies, and fet 
up many a Monument of Remembrance in England^ and in other 
places,which God forbid fhould ever be forgotten.So let all thine 
(uncurablej enemies* perifh O Lord. When the Lord maketh in- 
quificion for blood, he will remember the precious blood which 
they have died r and the Earth (hall not cover it any more. The 
II Jefuits hopes are, that they (hall yet again have a prevailing day. 
It is pofiible,though improbable. If they (hould,we know where 
their rage wiilftop. They (hall purfuebutas PbaroAh, to their 
own deffruclion ; and where they fall, there we (lull pafs over 
fafely, and efcap* them for ever. For our Lord hath told them, 
That whether he goes, * they cannot come. When their flood of 
perfecution is dried up,and the Church called out Of the Wilder- 
nefs,and the new Jerufalem come down fromHeaven,and Mercy 

* Iudges y.xj. Tfalm 9.1 2. || Piftos agnos adorant, vivos deverant, inqaic. Claud. Taurinenf. 
1 *IoKn 34.56. and 8.11,22. Rev.ii.i6. 

M and 

Luke 16.14. 

Pfalm 2, 4. 

God tikcth 
the reproach- 
ing and inju- 
ring of belie- 
vers as done to 
himfelf. And 
vAat other way 
can Reproach 
and diflionour 
touch God ? 
But as they 
that trouble 
hispoffeffions 3 
do injure the 
Owner j and 
as to wrong 
the Souliiers, 
Is a wrong to 
the Comman- 
der ; (0 is It a 
contempt of 
the Lord to 
vex thofe that 
are Defeated 
to him. Cle- 
mens Alexand. 
Stromat. li.7. 

i 3 o 

The Saints everlafthg Reft. 


Heb. 1 1 . and Juftice are fullygIorified,then fhall we feel their fury no more. 
There is no cruel mockings,and fcourgings,no bonds,or imprifoc- 
ments,no ftoning or fawing afunder,tempting or flaying with the 
fword,wandering inSheep-skins,or goat- skins,in deferts or moun- 
tains, Dens or Caves of the Earth ; no more being deftitute> af- 
flicted or tormented : We leave all this behind us, when once we 
enter the City of our Reft ; the names of LotlardyHtigonotSiPttri- 
tan y Roundhead*> are not there ufed ; the Inquifition of Spain is 
there condemned ; the Statute of the fix Articles is there Repea- 
led^and the Law De Hareticu combnrendii more juftly executed ; 
the date of the Interim is there expired ; Subfcription and con- 
formity no more urged ; Silencing and Sufpending are there more 
then fufpended ; there are no Biflhops or Chancellors Courtsjno 
Vifitations, nor High Commiffion Judgements ; noCcnfuresto 
lofs of Members, perpetual Imprifonment or Banifhment,Chrift 
is not there cloathed in a Gorgeous Robe, and blindfolded, nor 
do they fmite him, and fay, Read who (truck thee : Nor is truth 
cloathed in the Robes of Error, and fmittenfor that which it 
mod directly contradideth ; nor a Schifmatick wounded, and 
a Saint found bleeding ; nor our Friends fmite us, whileft they 
miftake us for their enemies : There is none of this blind, mad 
work there. Dear brethren, you that now can attempt no work 
of God without refinance, and find you muft either lofe the love 
of the World , and your outward comforts , or elfe the Love of 
God and your eternal Salvation ; confider, You (hall in Heaven 
have no difcouraging company,nor any but who will further your 
work , and gladly joyn heart and voice with you in your everla- 
ftingjoy and praifes. Till then, poffefs your fouls in patience : 
Bind all reproaches as a Crown to your heads;Efteem them grea- 
ter riches then the worlds treafures : Account it matter of Joy, 
when you fall into tribulation. You have feen in thefe days 
that our God can deliver us ; but this is nothing to our final con- 
queft ; He will recompence tribulation to them that trouble you ^ 
and to you who are troubled Reft with Chrift : Only fee to this, 

flatls. Pjo'mde 

& vulgm vane de noflra vexatione gtudet $ Proinde & nofirum eft gaudium quod fibi vindicant, 
qui malumut damnar'^quam aDeo excidere,Contra 3 iUi qui nos odcrunt, dolere y noit gaudere debebant, 
confecutk nobis quod eligimus. Tertullian.Apologet.cap.49. Luke 21.1^. Job 31. 36. Heb.u. 
25. lames 1.2. Dan.3.17. 2 Thef.1.7. iPec.317. and4. I 4> I 5« 

Brethren, I 

Mat. 27.29. 

De qua miqui' 
tate favititey 
non modocoe- 
cum bos Vulgtu 
ex nit it fed & 
qui dam vcfiru 
&c.£>uafi no% 
totum quod in 
nos poteflii, no- 
fir urn fit Arbi- 
trium. Ccrte 
ft velim, Chri- 
ftianm [am 5 
tunc ergo me 
damnabx, fi 
damnari velim. 
Quum vero 
quod in me Po- 
tes, n't/i velim 
nonpotes-y jam 
met voluntatis 
eft quod pot cs , 
non Hut pote- 

Part, i 

The Saints evcrUjling Reft. 


Brethren, That none of you fuflkr as in evil doer, *as a bufi- 
body in other mens matters, as a refifter of the commands of 
lawful Authority,as ingrateful to thofe that have been inftruments 
of our good, as evil-fpeakers againft Dignities, as oppofersot 
the Difciplinc and Ordinances of Chrift, as fcornrullrevilers of 
your Chriftian Brethren, as reproachers of a laborious, judicious, 
confcientious Miniftry, &c. but if any of you furTer for the Name 
of*Chrift, happy are ye; for the fpiric of God, and or Glory 
refteth upon you : And if any of you begin to fhrink, and draw 
back becaufe of oppofaion, and ate afhamed, either of your 
Work, or your Mafter ; let fuch a one know to his face, That he 
is but a bafe-fpiriced, cowardly wretch, and curfedly undervalueth 
the Saints Rett, and moft foolifhly over-valueth the things below; 
and he mult learn to forfakea|j thefe, orelfe he can never be 
Chrifts Difciple ; and that Chrift will renounce him, and be afha- 
med of him,before his Father, and the Angels of Heaven. But for 
thofe that have held faft their integrity, and gone through good 
report, and evil report, and undergone the violence of unreafon- 
able msn, Let them hear the Vvordofthe Lord ; Tour ^Brethren that 
hated you y that cafiyou out for my Names fake, faid,Let the Lord 
be glorified ; (they had good words and godly pretences) but he 
Shall appear to j our joy, and they fhall be afhamed, Ifai 66 5. Your 
Redeemer is ftrong,t he Lord of Ho ft s is his T^ame.he fhall throughly 
plead your caufe> that he may give reft to his people^ and difquietnefs 
to their enemies, Jer.50.34. 


6. T ff 7Efhilkhen Reft alfofrom all our fad Divifions, and 
V V* unchriftian-like quarrels with one another. As he 
faid, who faw the catkaffes lie together, as if they had embraced 
each other, who had been (lain by each other in a Duel, Quanta 
fe wvpeem ampletluntur amicitia y qui mutua imp/acabili inimicitia 

Jude 8. 
z Fct.i. 10. 

1 Pet 4. 1 4. 
me M inicha- 
um:fcdut ma- 
lidiciu i mnut 
Auguft. opcrc 
impert'.n. 55. 
Luke 14. z6 } 

2 Thcf. J. i. 

Inde e(l quod 
ibidem fenten- 
tils vefieis 
geatias agjr 
mulatio rcidr 
v\n<t & humor 
n£ • cum dam- 
no.muY a vobii, 
a Deo abfolvi- 
mur. TertuK 
Apol. verbis 

§. 14. 

6. Fr jm cur 
Divifions and 
* Abfit ut talis 
fit ilia vita, 
ubi cfi aniniA 
Mftrtipfa Veritas vita 1 ubi nemo fa Hit 3 falfitwr nemo : Hie antem homines faUunt& fal- 
luntu, 3 miferioicfy funt cum menttendo faJUnt , quqm cum menticntibiti credendo faUmtur. 
Vfo ado tamen rat'maHs natura refugit falfnatcm, & quantum potcfl devitat ere or em, ut [alii 
noUtitctiamquicunfyamant fallen. Auguft. Enchirid. cap. 17. Leee Prdfat. D.Hemlngii ante 
poftil. de diflidiis & fcandalis. 

M 1 periere ? 

I 3 2 

The Saints everlafting Reft, 



periere ?How lovingly do they embrace one another,being dad, 
who periftied through their mutual implacable enmity ? So, how 
lovingly do thoufands live together in Heaven, who lived in Df- 
vifions and quarrels on Earth ? or as he faid , Who beheld how 
qjiedy and peaceably the bones and duft of mortal enemies did 
Ifc together ; Non taut a vivipace effetis conjunlli ; You did not 
live together fo peaceably. So we may fay of multitudes in Hea- 
ven, now all of one minde, one heart, and one imployment. You 
lived not on earth in foMweet familiarity.There is no contention, 
becaufc none of this Pride,Ignorance,or other Corruption. 'Pats/ 
and Barnabas are now fully reconciled. There they are not every 
man conceited of his own undemanding, and in love with the 
iffue of his own brairjbutall admiring the Divine perfedion,and 
in love with God, and one another, As old Gryn&us wrote to his 
friend, f Si te non amp lint in t err is vide am, tit tamen convenie* 
mus ubi Lutherus cum Zuinglio optime jam convtnit : If I fee 
you no more on Earth, yet we fhall there meet, where Lumber 
and Ztiinglim are now well agreed. There is a full reconciliation 
between Sacramentarians and V biquitarians 9 Calvinifts and Lu. 
tkeranS} Remonft rants and Contra- Remonfir ants, Vifciplinarians 
and Anti-Difciplinarians , Conformifts and Non Conformifts, 
Antinomians and Ltgatifts are terms there not known. Presbjte- 
rians and Independents are perfectly agreed -.There is no Difsipline 
ereded by State Policy, nor any difordered Popular rule : No 
Government but that of Chrift : All things are eftabli&ed Jure 
T>hino. No bitter Inveclives.nor voluminous reproaches ; The 
Language of Martin [| is there a ftranger^ and the found of his ec* 
cho is not heard. No Recording our Brethrens infirmities; nor 
raking into the fores which Chrift died to heal. How many Ser- 
mons zealoufly Preached, how many Books ftudioufly compiled, 
will then by the Authors be all difclaimed ? * How many back- 
biting flanderous fpeeches7 How many fecret dividing contri- 

nunciabuntur \ 

five quia, fickm quorundam [ubvertunt •> ad \m enimfuntjit fides babendo tentationem^babeat etiam 
probation em. Vane ergn & inconfiderate fieri f. hoc ipfo fcandali-^antur^ quod tantum harefes vale* 
am quantum [mt. p^fcript.initio. 

* Quemadmodum vcro in multas e> varias fcftas (a (fa cfi Catabafiifiarim barefis, ita in hoc 
omnes unanimiter confentiunt 3 ht pradicatoribus ve/itatis ncgotium exhibeant M & cos erga 
auditors tanquam fedufiorcs fufpeftos reddant, Epift. Leo. luda; ante Bullingcrurn contra. 


invito. Cry- - 

(I Two books 
fall of the 
language of 
Hell In bit. 
tereft fcorns 
at the Mini- 
ftry and Dif- 
thought to be 
written by 
one Overton. 
Non oportct 
nos mirari fu~ 
per kitrefes 
i ft as , five quia 
funt^ futu- 
re cn'im pra- 

Part i 

7be Saints cvcrlafting Reft. 

vances,*mu[t then be laid on the fcore of Chrift,againft whom and 
his Saints they were committed ? The zealous Authors dare not 
own them: 1 hey would then with the Athenians burn their books, 
Acl. 19. 1 P. and rather lofe tfieir labor,thcn (land to it.There% no 
plotting to ftrengthen our party ; nor deep designing againft our 
Brethren. And is it not fbame and pitty,that our courfe is now fo 
contrary ? Surely if there be fotrow or ftiame in Heaven,we fhall 
then be both forry and afhamed to look one another there in the 
face; and to remember all this cnriage on earth; Even as the Bre 
thren of Jofeph were to behold him, when they remembrcd their 
former unkinde ufage.Is it not enough that all the world is againft 
us, but we muft alfo be againft one another ? Did I ever think 
to have heard Chriftians fo to f reproach and fcorn Chriftians? 
and men profcfling the fear or God, to make fo little confcience 
ofcenfuring, vilifying, flandering, and difgracing one another ? 
Could I have believed him that would have told me five yearsago, 
that when the fcorners of Godlinefs were fubdued, and the bitter 
profecutors of the Church overthrown, that fuch fhould fucceed 
them, who fuffered with us, who were our intimate friends, with 
whom we took fweet counfel, and went up together to the houfe 
of God ? Did I think it had been in the hearts of men profefling 
fuch zeal toReligion,and the ways of Chrift^to draw their fword< 
againft each other, and to feek each others blood fo fiercely? A!a«, 
if the Judgement be once perverted, and error hath poiTefled the 
fupream faculty, whether will men go.and what they wil do ? Nay, 
what will they not do? O what a potent inftrnment foi ||Sitan is a 
mifguided Confcience ! It will make a man kill his deareft friend 
yea, father or mother, yea, theholieft Saint, and think he doth 
God fervxe by it : And to facilitate the work,it will firft blot out 
the reputation of their holinefc, and make them take a Saint for a 
Devil, that fo they may vilifie or deftroy him without rcmoi/e. 

demur quicunque ipforim more non frigent, ut pro quo } & in qacm dicatur 

dant ', ncquc h&cticos i(los fpirhw ex mgc?iio (no metiantur. Bezi in Epiftola pr«Rc. ante Cal 

vini Tradatus TheoIo°icos. !j Me qnoque non t.itct, tu;bi:\mo* bom in t 


* Horrtt ani- 
mus cogitanti 

imm.inu UU 

bus bicmun- 
dus, & ipfe 
Cbriftiaxus or- 
bis plus falls 
cireumfiult , 
nnpietatem (pe- 
ck pietatisyin- 
fpcac chirita- 
cis } injuflaiam 
pratextu juris, 
intus fphant'u 
& forisconte* 
{lantia. Iunius Pfal, 
in. Tom. L 
p. 690, 
t Si Calvinus 
nuam a n.tfura 
infitam babe* 
bat vch.rncnti- 
im>cd ipfe ad" 
vc,(us pcrditos 
fopbiflas uHis 
e(l^ ut inter- 
dum eticim 
modum non 
tenuifjc videri 
poflit; rop 
ifios bo 

'oatttntius . 
piftola prjefic, ai 

' rjjc flubtH.1, ut in Ev.mgdii odium plaeidosalmui homines inftwtmet. It a nofiro fct 

lit na(ccntis initto 3 ba, bases bm'-ncs <jrmivit/jm!egibus, judicus, & omnt politic b .. 

profefjo ir.dictrcnt Scdab Evangdio rcccdcreyd feditiombus obvilm eatu 

cfi. Calvin Je Scandalis. Read Bilhop Halls 19. Soliloquy, called The $pi 
109. Religion is torn into Divifions and fragments 3 the ffVarrn is up,and fades Into fo mi- 
ny phces,as without great mercy they will never be got into one Hive. %\uFims Sermon on 
Numb. 14-14. pi. M 1 O 

1 1 4 \ 7 he Saints everlaftwg Reft t Pah. i 

captos, a re fid 
via abduci 3 
nttnquam nip 
jufld Dei v'm- 
dicld : 
Vcrc Aug. f/i. 
perbiam ?wmi~ 
nut Hxrcfean 
omnium ma- 
trem Nullus 

)d muim i O what hellifti things are \\ Ignorance and Pride, that can bring 

wdemuA hoc [ mens f Qu j s t0 f uc h a ca fe as t fo $ j rp m i j inew w ^ at fa fc^ wh?n 

? he commanded that a Novice (houlji not be a Teacher, left being 
lifted up with Pride, he fall into the Condemnation of the Devil, 
i Tim. 3 6. He difcerned that fuch yong Chriftians that have got 
but a little fmattering knowledge in Religion, do lie in greateft 
danger of this Pride and Condemnation. Who but a Put/could 
have forefeen that among the very Teachers and Governors of fo 
choice a Church as Ephefut, that came to fee and hear him, that 
pray and weep with him, there were fome that afterwards fhould 

be notorious Seel- mailers f ? *That of their oVvnfclves men 

emm unquam . J 

extitit error is Ma^ijler^ quern non prava ambitio infuum prtcipitium extulerk. Scimus Deum par* 
vuli-s fidum effe doclorem. Pro'mde qui arrogant} d t urgent, eos nonmirum eft ab bac Scbolapulfos 
vagis fuisfpeculationibus Jurfum & deorfum raptarX Quotquot bac no fir a ttate a, pur a Evangelii 
dollrbia p'tolapfi faljorum dogmatum cozperunt ijje Authores, repericmui omncs [uperbix morbo cor. 
reptos, ingenii termcntaftbl & aim fabricate. Galvin de fcandalis. f Are not the Errors which 
are rife among us, either by infecting perfons of Place and Quality 3 grown Into that bold- 
nefs 5 or by carrying away Barnabai alfo, crept into that credit s or by fpreading far and wide 
rifen to that ft length, that they do face, if not feem able to put into danger of routing our com- 
mon faith, publike Wormip, authorized Miniftry, long and much expe&ed and promifed Re- 
formation ? Mr, Vines on 2 Tet.1.1 . page 2. * Altera peftis eft opinionum varietas & diffentio in 
Ecdefia : Qu* ut his temporibm Jefuharym impulfu valde incruduit, ita tamen netfc nova vobit 
ncj,j mira videri dtbet. Vt cnim palatorum, fie judiciorum magna eft varietas : Et ut multafacies 
howinum, fc & corda diver fa : ut Kierom. adv. Pelag. lib.3. Dr.Humfredus Jefuitif. part. 2. In 
Epiftoia Dedicatoria. Multos fubvertunt, abduccmes ipjos pratextu cognitionii t abeoquiuni' 
verfa creavit, &c. Veliu qui altiuA quidacmajm babeant quod oflendunt Deo, &c. Probability 
quHcm inducentcs per verborum artificium fimplices ad quarendi wodum : Verum improbe pcrdentes 
ipfos, incoquodmdcdicam& impiam ipfcrum mentem efficiunt, &c. Nam error per feipfum non 
oflenditur^ ne ut denudatm deprehendatur, fed amiculo fplendido callide ornatus, ut etiam ip/a veri- 
tateveriorem feipfum exhibere videatur imperitioribuSi per cxtcmam apparentiam. Irenaeus adv. 
hxref. page 1 . Prcasm. Dlbgcnlcr infificndum, neqnid cxpcflc qua graffatur ex vicinia 3 fidelibits 
euro. 713 fir a commijfis^ conviiiu. coUoquils 3 & quotidianh, qua vitari nonpoffunt, difceptaticnibm 
afftetur. Scrpit cnim facile cont agio 3 & nifi malo obviam iretur, falforum doclorum ajlui, &hxre~ 
t icor urn con fori ium rnfirmorum fidem proculdubio vitiarent. Evangelii ergo pracon ?s fcfe exercesnt 
in refutations Pcntificiorum} Anabaptiflarum & Socinianorum, &c. ab it/is cnim magnoperc mctu* 
endum^ turn quia illU permixti vivimm^ turn quia corum plerique miroquodam fludio ardent 
dottr'wa fit* differi'mand*. Amiraldus de pace inter Evangelicos conftituend. page 246. Yet 
Cyprian fairh": They that live In difcordand difference 5 and have not peace with their Brethren, 
though they were (bin for the name of Chrift, yet cannot efcape the crime of difiention with 
Brethren. Because h is written, He that Kateth his Brother is a Murderer ; and ye know that no 
Murderer hath eternal Life abiding in him. He cannot live with Chrift that had rather imitate 
Judas then Chrift 5 What a fin is this which cannct be wafhed aw3y with a Baptifm of Blood ? 
what a crime that cannot be expiated by Martyrdom ? Cyprian in Or at. Dcm- §. i 8 - P^g-l 1 5- 
What Martyrs then arc they that iofe their lives in war againft their Brethren, confefled to be 1 

Pare, i 

The Saints everlafting Reft. 


Jbould arife, f peaking perverfe things t to draw away difciples after 
them. AH* 20. go, Who then can expeel better from any So- 
ciety now, how knowingxndholy foever ? To day they may be 
Orthodox,unanimous,and joyned in Love ; and perhaps within a 
few weeks be divided, and at bitter enmity, through their doting 
about Queftions that tend not to edifie. Who that had ieen 
how lovingly the godly in England did live together, when they 
were hated and fcorned of all, would have believed that ever they 
would have been fo bitter againft one another ? That when thofc 
who derided us for Prcaching,for Hearing,for conftant Praying in 
our FamilieSjfor finging Pfalms, for fanclifying the Lords day,for 
repeating Sermons, for takiqg Notes, for defiring Difcipline, &c. 
had their mouths flopped, wefhouldfall upon one another for 
the very fame duties;& that ProfelTors of Religion (hould oppofe 
and deride almoft all that worfhip of God out of Conference, 
which others did before them through prophanefs ? Did I not 
think, that of all other, the fcorning at the wotfhippers of Chrift, 
had been a fure fign of a wicked wretch f But I fee now we muft 
diftinguifhbetwen fcorners and fcorners, or elfe I fear wefhall 
exclude almoft all. I read indeed in Pagan Writers, That the 
Chriftians were as cruel zs Bears and Tygers againft one another : 
Ammiantts CMarceUinus gives it as the Reafon otJtdUns policy, 
in proclaiming Liberty for every Party, to Profefs, and Preach 
their own Opinions, becaufe he knew the cruel Chriftians would 
then mod fiercely fall upon one another ; and fo by * Liberty of\ tos ™ n mui[o 

' bo. 
judiciis & dificiplina pradare rexerunt : fed etiam omnium mix'im in hoc (ludium tncuberunt ut 
incorrupt* Religio apudfuos exculta jit j doclnna calcflU pc/ fines , erUditos & cohftantcs Mimfiros 
fit tradita 3 & ingens bominum multitudo per fpiritum & va burr, reriata in cenfpeQum Cbrifii p i i 
qua tali Magi fir at ui atcrnas gr atlas agat ! E contra qjtam inpzlices qui. &c. RcligiGncw per z 
corruptees paffif tint adulter ari ! Wigandus in Epift. anteCorr. in Proph. lohn 13 8^,9, 10, 
1 ~> 1 4. V* mundo a. fcandalis. Ecce fit, ccce prorfiu impletur quod Veritas ait 5 Qmim ahum. 
davit iniquitas, refrigefat charitas mult or urn. Qua fibi jam fidapeftora tuto refuaArntur ? la 
cujusfenfta totafe projiciat fecura dilcclio ? Quis demy; amicus noafomidciur, quaff 
micu4, jfipotuit inter Hieronymum & Ruffihum hoc quoi plangimiu exoriri ? mi [era & mifcrawd* 
conditio! infida in vdluntatibui amicorum Scicntiaprafentium ubi nulla efi prafcioitiafutHrmim ! 
SidnuidbocaUeri de alter gemendum putem 3 quandone ipfe quidtm fibi homo efinotm : . 
Hovit enim utcuw^ vix forte nunc quails fit j quails autem poftca fit futurus ignorat. Auguftffl . 
in that excellent Chrlftian Pacificatory Epifl. ad Hieronym. inter open U:cr. To. 1 I 
Leonum fieri tas inter fe non dimicat. Serpent urn morfts uon petit ferpentcs 1 &c . & tu b : 
ratione pi adit us ab cxpenibus vincayis f Tu ope ram des infer it ate & aba'icnatidh 
e> in tuo ipfms uaturafiuuere triumphator tibi videaris ? Iunlus in Irenic. excellent. In Pfaim. 
x - 1. To. 1 . operum page 68 7. 

M 4 Confidence. ' 

eel. in vita, 
* Oh quam 
beati erttnt in 
illo die Iudi* 
cii Magi (ir at m 
illi qui fubdi- 

x 3 6 

The Saints ever lofting Heft. 




Confcience, and by keeping their Children from the Schools of 
Learning, he thought to have rooted out Chriftianity from trie 
Earth. But I had hoped this accufaciorv had come from the malice' 
of the Pagan writer : Little did I think to have feen it fo far veri- 
fied I Lord, what Divels are we unfanclirled,when there is yet fuch 
a Nature remaining in the fanftified V Such a Nature hath God in 
thefe days furTered to difcover it felf in the very Godly , that if he 
did not gracioufly and powerfully reftrain, they would (Tied the 
blood of one another ; and no thanks to us if it be not done. But I 
hope his d^Cign is but to humble and fliame us by the difcovery, 
and then to prevent the breaking forth. (But, alas, fince the fiift 
writing of this, my hopes are fruftraje. ) 

Objett. But is it poflible fuch (hould be truly godly ? Then 
what fin will denominate a man ungodly ? 

Anjty. Or elfe I mud believe the doclrine of the Saints Apo- 
ftafie ; or believe there are fcarce any godly in the world. O what 
a wound of difhonor hath this given,not onely to the ftricler pro- 
feffion of holines,buteven to the very Chriftian name? Were there 
a poffibiiity of hiding itjdurft not thus mention it. O Chriftian, 
If thou who readeft this be guilty, I charge thee before the living 
God, That thou fadly confider, how far is this ualike the Copy ? 
Suppofe thouhadft feen the Lord Jefus, girded tor the fervice, 
(looping to the Earth, wafliing his Difciples dirty feet, and wi- 
ping them,and faying to them, This I have done to give you an ex- 
ample, That if I your Lord and Matter have wa(hedyourfeet,you 
alfo ought to waflh one anothers : Would not this make thee afha- 
med & tremble?Shall the Lord wipe thefeet,& the fellow- fervant 
be ready to cut the throat ? would not thy proud heart fcorn to 
ftoop to thy matters work? Look to thy felf- it is not the name of 
a profefTor, nor the zeal for.thy opinions, that will prove thee a 
Chriftian, or fecure thee from the heat of the confuming fire. If 
thou love not thine enemy, much more thy Chriftian friend, thou 
carft not be Chrifts Difciple. It is the common mark whereby his 
Difciples are known to all men, That thej love one another. Is it 
not his laft great Legacy,^ pace Heave frith joujny pace I give 
unto you * Mark the expreffions of that command, if it bepcjfible, 
ai much as injou lieth, live peaceably with all men f Rom. 12. 18. 


Part, i 

The Saints tverUJling Reft* 


FolloWpcace with all men^nd hol'mefs^Heb.X'XA^. * O the deceit- 
fulnefsofthe heart of man! That thofe fame men, who lately in 
their felf examination could find nothing of Chrift fo clear within 
them as their love to the Brethren, and were confident of this, 
when they could fcarce dtfeover any other grace,(hould now look 
I'o ftrangely upon them, and be filled with fo much bitternefs a- 
gainft them 1 That the fame men, who would have travelled 
through reproaches many miles, to hear an able faithful Minifttr, 
and not think the labor ill beftowed, (hould now becom their bit- 
tereft enemies, and the molt powerful hinderers of the fuccefs of 
their labors, and travel as far to cry them downl It makes me al- 
moft ready to fay ,0 fweet, O happy days ofperfecution ! which 
drove us together in a dofure of Love 1 who being now dryed at 
the fire of Liberty andProfperity.are crumbled all into duft by our 
contentions. But it makes me ferioufly,both to fay, and to think, 

fweet,0 happy day of the Reft of the Saints in Glory / When 
as there is one God, one Chrift, one Spirit, fowctfiall have one 
Judgement, one Heart, one Church, onelmployment for ever I 
When there fhallbeno more Circumcifion and Uncircumcifion, 
Jew andGentile.Anabaptift orPceiobap^ftjBrownift.Separatift, 
lndependent,Presbylerian,Epifcopaljbut Chrift is AIl,and in All; 
We (hall not there fcruple our communion,nor any of the Ordi- 
nances of Divine Vvoi(hip.-There will not be one for (inging,and 
another againft ir;but even thofe who here jarred in difcordjliall 
all conjoyn in blefled concord,and make up one melodiousQuire. 

1 could wifh they were of the Martyrs minde, who rejoyced that 
(he might have her foot in the fame hole of the Stocks, in which 
Mafter Phi/potshid been before her. * But however, I am fure 
they will joyfully live in the fame Heaven, and gladly participate 
in the fame Reft. Thofe whom one houfc could not hold, nor one 

Church hold them,no nor one Kingdom ncitherjyet one Heaven common up- 
on Christi- 
ans ? and thofe that think themfelves thebeft of Chriftians 1 And $uflin Martyr before him 
iaith, We Chriftians, who before preferred the gains of Money and Farms before all 3 now do 
bring forth our private eftates for common ufe, and beftow them on all that need ; we who 
hated one another, and killed one another,and through morofity never fealted wich any but our 
familiar 5 now fince the coming of Chrift^weareallof one Table j we pray for our Enemies, 
and labor to pcrfwade thofe that unjuftly hate u?, that living after the honeft precepts of Chrift, 
they might have hope of the Reward from the Lord God, as well as we. Juflm Martyr. Aptfog 2. 
* Chrift that would not have Vs to be Contentions, nor envy at wicked men, but that by bearing 
and pentienefs wc lliouU lead others from their Reproaching* & evil tuiis. Juflin Martyr. Apol.z. 


* In TcrtuKi* 
anitlmt it was 
otherwifc with 
Chriftians : 
He faith, The 
Heathens did 
fpecially mark 
out the Chri. 
fliansby the 
work of Love, 
(and their 
great liberali- 
ty i ; See (fay 
they) how 
they love one 
another (for 
they them- 
felves (faith 
he) hate one 
another;) and 
how ready are 
they to die for 
one another j 
for they them- 
felves are 
more ready to 
kill one ano- 
ther. Tertui 
Apolog. cap. 
29. Alas, how 
is the cafe al- 
tered now, 
j when the 
Mark of Hea- 
thens is fo 

_J r£8 

(( The caufe of 
all our mif- 
chief lieth in 
making dark 
points to be 
Articles of 
our Creed, as 
Jf Salvation 
lay on them. 
Nihil Pejlilen- 
tius in Ecclcfia 
doceri poteft, 
<{itam ft ea qu<e 
necejfaria non 
funt, necejfaria 
fim: hac 
enim tyrannide 
illaqueantur 3 
&libertas fidei 
extinguitur s 
pre veritate, 

The Saints everlafting Reft. 



and one God rrny hold. (| OneHoufe, one Kingdom could not 
hold foftph and his Brethren, but they muft together agiio, whe^ 
ther they will or no; and then how is the cafe altered Mhen every 
man muft ftrait withdraw, while they weep over and kifs each o- 
ther. O how canft thou now findc in thy heart, if thou bear the 
heart or face of a Chriftian, to be bitter or injurious againft thy 
Brethren, when thoti doft but once think of that time and place, 
where thou hopeft in the neareft and fvveeteli familiarity to live 
and rejoyce with them for ever? I confefs their infirmities are not 
to be loved, nor (in to be tolerated,becaufe its theirs .• But be furc 
it be fin which thou oppofeft in them; and do it with a Spirit of 
meeknefs and compafsion, that the world may fee thy love to the 
Perfon, while thou oppofeft the offence, AIas,that Turks and Pa- 
gans can agree in wickednefs, better then Chriftians in the Truth 1 
That Bears and Lyons.lVohes and Tygers can agree together, but 
Chriftians cannot / That a Legion * of Devils can accord in one 
body,and notthe tenth part of fo many Chriftians in one Church/ 
Well ; the fault may be mine,and it may be theirs: or more likely 
both mine and theirs: But this rejoyceth me, That my old Friends 
who now look ftrangely at me, will joyfully triumph with me in 

tioprofancli- our common Reft. ' 

tatecolitur. Luther, referente Hen.Hoffnero Saxon. Evangelic, page no, Mark tfaefe words of 

X-uther. *Mar. 5 .Q. Luke 8.30. 


7- From our 
of the fufFer- 

Quibus eft 
communis A. 
mot, bis idem 
dolor eft com- 
mune malum. 

SEC/. XV. 

7. \ J\ 7E(hali then reft from all our dolorous hours; and fad 
V V thoughts which we now undergo, by participating 
with our brethren in their calamities. Alas if we had nothing upon 
our felves to trouble us, yet what heart could lay afide forrovvs, 
that lives in the found of the Churches fufferings ? If Job had no- 
thing upon his body todifquiet him,yet the mefTageorhis Child- 
| rens overthrow,muft needs grieve themoft patient foul. Except wc 
I are turned intofteel or ftone,&have loft bothChriftiar)& humane 
affeclion, there needs no more chen the miferies of our Brethren, 
to fill our hearts with fucceffions of forrovvs, and make our lives a 
continued lamentation. The Church on Eartrris a meer Hofpita!; 
which way ever we gowehearcomplianing-& into what corner 
foever we caft our eyes,we behold objecls of piety and grief; iome 
groanirig under a dark underftanding,ibme under a fenfeiefs heart, 

fome I 

Pare. I . The Saints tvcrhfling Re(l. 

fome languilhing , under unfruitful weaknefs,& fome bleeding for 
mifcarriage* & wilfulnefs: & Come in fuch a Ltthtrgy that they are 
paft complaining: fome crying out of their pining Poverty; fome 
groaning under pains and Infirmities -and fome bewailing a whole 
Catalogue of Calamities, efpecially in days of common Sufferings, 
when nothing appears to our fight,but ruin;*FsmilIes ruined,Con- 
gregations ruined ; Sumpruous Structures ruined ; Cities ruined - y 
Country ruinedjCourt ruined;Kingdoms ruined; Who weeps not 
when al thefe bleed? As now our fr iendsdiftreffes are our diftreiTes, 
fo then our friendsdeliverance wil be part of our owndeliverance. 
How much more joyous now to joyn wich them in their days of 
Thankfgi ving & gladnefr, then in the days of Humiliation in fack- 
cloth andafht s>How much then more joyous wil it be to joyn with 
them in their perpetual praifes & triumphs, then to hear them be- 
wailing now their wretchednefs,their want oflight,their want of 
life, of joy, ofaffurance, of grace, ofChrift, of all things? How 
much more comfortable to fee them perfected, then now to fee 
them wounded, weak, fick, and afflicled ? Toftand by the bed of 
their Ianguiflaing as filly comforters being overwhelmed & filen- 
ced with the greafnefs of their griefs, confeious of our own difabi- 
lityto relieve them, fcarce having a word of comfort to refrefh 
thenv.or if we have,alasjthey be but word$,which are a poor relief, 
when their fufferings are real : Fain we would eafe or help them, 
but cannot.all we can dojs to forrow with them,which alas, doth 
rather increafe their forrows. Our day of Reft will free both them | D \ndry° and* 
and us from all this. Now we may enter many a poor Christians j the hands 
cottage, and there fee th^ir children ragged, their purfe empty, i which they 
their cubbardempty,their belly empty,andpovertypo(Ttfling and ' were wom t0 
filling all. How much better is that day, when we (hall fee them j t a J™ ddtht"' 
filled wirh Chrift ; cloathed with Glory >&eqnalized with the rich- [ now to ftretch 
eft and greateft Princes ? O the fad and heart- percing fpefhdes , forth in inno- 
that mine eyes have feen in four years fpace / In this fighr, a dear j cenc y in car - 
friend fall down by me ; f rom another 5 a pretious Chriftian brought ; ™^ /^V f 
I home wounded or dead ; fcarce a moneth, fcarce a week with- i vVar which ° 

ou; the fight or noifeof blood. Surely there is none of this in theywiged 

I Heaven.Our eyes (hill then be filled no more nor our hearts pier- ag^ntl one 

! ced with fuch fights as at rVorcefttr, EAg-hil, Newbury. Kmtwkh % | ano ^*>ty 

Montgomery, Horn Coft/e, Tor I, Nafeby , L«»g ? ort, &c. VV«!^^ fl 

the Devi!, and evil fpirits, andtocenqurr them by the Ctuftity and vertueoftheminde. " 



* When 
Chriih do. 
drine came 
firft into the 
world, h was 
the fruit of ic 
for (ome Ages 
to make people 
lay by War, 
and turn to 
Peace: and Is 
knot fad, that 
now Ic fliould 
work fo con 
trary ( as an 
occafion ? ) in- 
earn, Vcrb'h 
faith of men 
of War 5 As 
foon as ever 
they entertain, 
ed the doftrin 
of Chrift,pre- 
fently they lay 
by their defirC 
of War, and 
betake them- 


The Saints everlafting Reft. 

Pare. 1. 

(hall then have the conqueft without the calamity. Mine eyes (hall 
never more behold the Earth covered with the carkaffesof the 
flain.Our black Ridbands and mourning attire will then be turn* 
ed into the white Robes and Garments of gladnefs. O how 
hardly can my heart now hold, when I think of fuch,and fuch, and 
fuch a dear Chriftian Friend (lain or departed? O, How glad 
muft the fame heart needs be, when I fee them all alive and glori- 
fied ? But a far greater grief it is to ourSpirits, to fee the fpiritua! 
miferies of our Brethren : To fee fuch a one with whom we took 
fweet councel, and who zealoufly joyned with us in Gods wor- 
(hip,to be now fallen off to fenfuality,turned drunkard,worlding 
or a perfecutor of the Saints. And thefe trying times have given 
us too large occafion for fuch forrows : Tofeeourdeareft and 
moft intimate friends to be turned afide from the Truth of Chrift, 
and that either in or near the Foundation , and to be raging con- 
fident in the groffeft Errors ? To fee many near us in the flefh con- 
tinue their negleclof Chrift and their fouls, and nothing will 
waken them c ut of their fecurity? To look on an ungodly Father or 
Mother, Brother or Sifter in the face ? To look on a carnal Wife 
or Husband, or Child, or Friend? And to think,how certainly 
they (hall be in Hell for ever, if they die in their prefent unrege- 
nerate eftate t O what continual dolors do all thefe fad fights and 
thoughts fill our hearts with from day to day / And will it not be 
a bleffed day when we (hal reft from all thefe?whatChriftian now 
is not in Pauls cafe,and cannot fpeak in his Languages Cor. 11. 
28, 29. Befides thofe things that are without > that Vvhich cometh 
upon tne daily, the care of all the Churches, Who iacveakjmd I am 
not ^ea\ ? who is offended, and I burn not ? What heart is not 
wounded to think on Qermanies long defolations ? O the learned 
Univerfities ! The flourishing Churches there, that now are left 
defolate 1 Look on En^lands four years blood, a flourifhing Land 
almoft made ruined ; bear but the common voice in molt Cities, 
Towns and Countreys through the Land; and judge whether hi re 
be no caufeof forrow ; Efpecially, look but to the fad effecl>; 
and mensfpirits grown more out of order, when a moft wonder- 
ful Reformation, by fuch wonderful means might have been well 
expecled : And is this not caufe of aftonifhing forrows ? Look to 
Scotland ; look to Ireland ; look almoft everywhere, and tell 
me what you fee. Bleffed that approaching day, when our eyes 

(hall I 

Part, i 

7 be Stints evcrlaftwg R?(\. 


(hal! behold no more filth fights ; nor our ear, he n any more fuch 
tidings. How many hundred Pamphlets are Printed, full or ai- 
med nothing but the common calamities ? So that its become a 
eainful trade to divulge the news of our Brethrens fufTerings. And 
the fears for the future that poffeffed our hearts were worlc then 
all that we faw and fuflfcred. O the ty dings that run from Ldghil 
fighr, ofTflr^fight, &c. How many a face did they make pale? 
and how many aheart did they aflonifh ? nay 3 have not many died 
wkh the fears of that, which if they had lived, they had neither 
fuffered nor teen? Itsfaid of MelanBhon, That the miferiesof 
the Church made him almoft neglecl the death of his moft beloved 
Children; to think of the Gofpel departing, the Glory taken 
from IfraeI,o\iv Sun-fetting at Noon- day, poor fouls left willing- 
ly dark and dtftitute, and with great pains and hazard blowing 
out the Light that (hould guide them to falvation I What fad 
thoughts muft thefe be ? To think of Chrift removing his Family; 
taking away both worfhip and wor(hippers,and to leave the Land 
to the rage of the mercileft. Thefe were fad thought*. Who could 
then have taken the Harp in hand, or fungthe pleafant Songs of 
Zien} But blefled be the Lord who hath frultrated our fears ; 
and who will haften that rejoycing day,when«Z7<?» (hall be exalted 
above the Mountains, and her Gates (hall be open day and night, 
and the glory of the Gentiles be brought into in ; and the Nation 
and Kingdonthat will not ferve her, (hall peri(h: When the 
fons of them that afflided her,fhall come bending unto her ; and 
all they that defpifed her, Jhall boW tbemfelves down at the folcs of 
her feet ; and they (hall call her, The City of the Lord y the Sion of 
thehol/cneoflhze); When her people alfofhallbe all Righteous, 
even the Work of Gods hands, the Branch of his planting, who 
(hall inherit the Land for ever, that he may be glorified : When 
that voice (hall found forth, Rejoyce Kith Jeruialem, and be glad 
with her^ all ye that love her $ Reioyceforjoy with her^ all je that 
mourn for her : Thatje may fttck^ andbefatisfied with the brefis of 
her confolation ; Thatje may mil&fit, and be delighted Vpith the 
abundance of her glory. Thus (hall we reft from our participation 
of our Brethrcns fufferings. 


Carm. mvit. 

and 2. 3. 
Pfalm 137. 

Ifalah 60. 1 r 


&60. 11, 11. 

& 66. 10. 11. 


The Saints everlafting Reft, 




8. \/\ 7 E (hall Reft alfo from all our own perfonal fufferings, 

V V whether natural and ordinary,or extraordinary, from 

the afflicling hand of God. And though this may feem a fmall thing 

| ro chofe that live in continual eafe, and abound in all kind of pro- 

! fperity ; yet methinks, to the daily afflicled foul, it (hould make 

the foie-rhoughts of Heaven delightful: And I think we (hall 

meet with few of the Saints, but will fay, That this is their own 

cafe. O the dying life that we now live I As full of fufferings, 

I as of days and hours / We are the Carcaffes that all Calamities 

prey upon : As various as they are, each one will haveafnatch 

at us, and be fure to devour a morfel of our comfort : When we 

bait our Bulls and Bears, we do but reptefent our own condition; 

§. \6. 

8. From ail 
our own per- 
fonal fuffer- 

Maxima qua* 
funt: nee ulli 
fortune minm 
bene quam 
optima credi- 
ts. Alia fali- 
citate ad tuen* 

tem opitt e (l:& wn °k lives are confumed under fuch aftaults, and fpent in fuccef 
pro ip£sqn* | fion of frefh encounters. All Creature^have an enmity againft us, 
fuccefferunt j ever fince we made the Lord of All our enemy* And though we 
^kTda'fun^' are reconciIe< * ty tne blood of the Covenanted the price is paid 
Qtoaltiusaii ^ or our ^ deliverance ; yet our Redeemer fees it fit to leave 
quidfanexitl tms mea ^ ure of mifery upon us, to make us know for what we are 
yergic pminus beholden, and to mind us of what we would elfe forget to be 
in occafum. ferviceable to his wife and gracious defigns, and advantagious to. 
' our full and final! Recovery. He hath fent us as Lambs among 
Wolves; and fure there is little Reft to be expecled. As all our 
Senfes are the inlets of fin ; fo they are become the inlets of our 
forrow. Grief creeps in at our eyes, at our ear?, and almoft 
everywhere: It feizeth upon our head, our hearts, our fle(h, our 
Spirits, and what part doth efcape it? Fears do devour u$, and 
darken our Delights, as the Frofts do nip the tender Buds : Cares 
do confume us, and feed upon our Spirits, as the fcorching Sun 
doth wither the delicate Flowers. Or, if any Saint or Stoick have 
fortified his inwards ag3inft thele, yet is he naked ftill without ; 
and if he be wifer then to create his own forrows, yet (hall he 
be fure to feel his (hare ; he (hall produce them as the meritorious, 
if not as the efficient caufe. What tender pieces are thefe dufty 
bodies? what brittle GlaiTes do we bear about us. ? and how 

cafura delcft- 
ant. Miferri~ 
mum ergo ne. 
ceffecft, non 
tantum brevif- 
fmam vitam 
cor urn effe, qui 
magna par ant 
labere, quoi 
majore poffide. 
ant j eperofe 
qu<* volunt ; 
anxie tenent 
qu* affiant 
funt, Nov* 


vcteribus fubjiituuntur ; fpes fpem excitat j ambitionem ambition mi feriarumnon finis qiit/i- 
\ tut y fed materia mutatitr. Seneca de brevir. vlt. c. 1 7 . 


Pare, i . The Saints evtrhfiing Reft. 


many thoufand dangers arc they hurried through? and how hard- 
ly cured, if once crackc ? O the multitudes of (lender Veins, of 
tender Merabrances,Nerves,Fibres,MufcIes, Arteries, and all fub- 
jecl to Obftruclions, Exefions, Tendons, Contractions, Refoluci- 
Gns, Ruptures, or one thing or other to caufe their grief 1 Every 
one a fie fubjeel for pain, and fit to communicate that pain to the 
whole. What noble part is there that fufferethits pain or ruine 
alone ? what ever it is to the found and healthful,methinks to fuch 
as my felf, this Reft (hould be acceptable, who in ten or twelve 
years time have fcarce had a whole day free from fome dolor. O 
the weary nights and days/O the unferviceable languifhing weak- 
nefs I O the reftlefs working vapors 1 the tedious naufeous me- 
dicines / befides the daily expectations of worfe ! and will it/iot 
be defirable to Reft from all thefe ? There will be the no crying 
oat, O my Head,0 my Stomack,or O my Sides, or O my Bowels. 
No, no; finandflefh, and dull and pain, will all be left behind 
together." O what would we not give now for a little eafe, much 
moreforaperfeclcure? how then Qiould we value that perfeel 
freedom ? If we have forac mixed comforts here, they are fcarce 
enough to fweeten our erodes ; or if we have fome fliortand 
fmiling Intermiflions, it is fcarce time enough to breath us in, 
and to prepare our tacklings for the next ftorm. If one wave 
pafs by, another fucceeds: And if the night be over, and the day 
come, yet will itfoon be night again. Some mens Fevers are 
continual, and fome intermittent ; fome have Tertians, and fome 
Quartans: but more or lefs, all have their Fits. OthebleiTed 
tranquility of that Region,where there is nothing but fwect con- 
tinued Peace .' No fucceflion of Joy there, becaufe no intermifli- 
on. Our lives will be but one Joy, as our time will be changed 
into one Eternity. O healthful place, where none arefick/O 
fortunate Land, where all are Kings / O place mod holy, where 
all ate Priefts ! How free a State, where none are fervants,fave to 
their fupream Monarch? For it (hall come to pafs, that in that day 
the Lord (hall give us Reft from our forrow, and our fear, and 
from the hard bondage wherein we ferved, I/aU 14. 3. The poor 
man (hall no more be tired with his inceiTant labours ; No more 
ufeofPlougb, orFliil, orSythe, orScle; No ftooping ofthe 
Servant to the Mafter, or the Tenant to the Landlord : No hun- 
ger or thirft, or cold, or nakednefs: No pinching Froftf, nor 



The Saints everlafling Reft. 


Rom. 8.19, 

Pares angelit. 
Haymo ex- 
poundeth this 
too boldly^ 
and I think 

Quod viri in 
fuofexu ref ur- 
gent faemin* in 
[exit, mulitbii. 
Erunt haben* 
tes membra 
genitalia, non 
autem volun» 
tatem coeundi. 
Horn, in Do- 
minic. 18. in 
Matth 22. 
I fee no 
ground to 
conceit fuch a 
difference of 
Sex hereafter. 
Mr. Herbert. 

torching Heats. Our very B e *fts who faff ere d with as, (lull alf.o 
be freed from their bondage $ our felves therefore much more ^ 
nLOur faces (hall no more be pale or fad; onr groans andfighswi 
• 3,4? oe done away; and God will wipe away all tears from our -yes 
Revel. 7. 15,16,17, No more parring of friends afandrr, ri 
voice of Lamentation heard in our dwellings. No more brearhe., 
nor difproportion in our friendfhip, nor any trouble accompa- 
nying our relations . No more care of Matter for Servant s,of Pi- 
rents for Children,of Magiftrates over Subjects, of Minifters over 
People. No more fadnefs for our Study loft, our preaching loft 
our Intreaties loft,the Tenders of Chrifts bloodloft, and our dear 
Peoples Souls loft. * No more marrying, nor giving in marriage, 
but we (hall be as the Angels of God. O what room can there be 
for any evil, where the whole is perfectly filled wich God .* Then 
(hall the ranfomed of the Lord return and come to Sion Voith fongs, 
and everlafling joy u fon their heads ; They /hall obtain joy /wdglad- 
nefs ; and forrow and fighing [ball fiie away. Ifai. 35. 10. Holdout 
then a little longer, O my foul, bear with the infirmities of thine 
earthly tabernacle^ endure that (hare of forrows,that the love of 
thy Father (hall impofe; fubmit to his indignation alfo, becaufe 
thou haft finned againft him i it will be thus but a little while ; 
the found of thy Redeemers feet are even at the door ; and thine 
own deliverance nearer then many others. And thou who haft 
often cried in the language of the Divine Poet, [Sorrow Vpo* all 
my foul\l fcarce believed, till Grief did tell me roundly ', that llived~\ 
(halt then feel, That God and Joy is all thy Soul, the fruition or 
whom,with thy freedom from all thefe forrows,will more fweet- 
ly and more feelingly make thee know, and to his eternal praife 
acknowledge, That thou lived. 
And thus we (hall Reft from all Afflictions. 


Part, i 

7 he Saints cverlafting Re/?. 



£. \ /\ 7 E **! Reft alfo from all the trouble and pain of Duty. 
V V The confeientious Magiftrate now cries out.O the bur- 
den that licth upon me / The confeientious parents that know the 
precioufnefs of their childrens fouls, & che conftant pains required 
co their godly educ3cion,cry out,0 the burden I The confeientious 
Minifter above all when he reads his charges Tim .4.1. and views 
his pattern , A IatI^ 3 .lo^iy&c.Acl.zo.iX.ix. When he harh tried 
a white what it is to ftudy, and pray, and preach, according co 
the weight and Excellency of the work ; to go from houfe to 
houfe,and from neighbor to neighbor, and to befeech them night 
and day with tears; and after all to be hated and perfecuted for fo 
doing • no wonder if he cry out, O the burden I and be ready to 
run away with fonju, and with Jeremy to fay, I will not make 
mention of him, r.or fpeak any more in his Name : Forhisword 
is a reproach to us, and aderifion daily; But that he hath made 
his word as a fire (hut up in our bones and heart, that we are wea- 
ry of forbearing and cannot (by, fer. 20.8,9. How long may we 
ftudy and labour before one foul is brought clear over to Chrift ? 
And when it is done, how foon do the fnares of fenfuality or error 
entangle them ? How many receive the doclrine of delufion, be- 
fore they have time to be built up in the Truth ? And when Here- 
fies muft of neceflity arife,how few of them do appear approved ? 
The firftnew ftrange apparition of light doth fo amaze them, 
that they think they are in the third Heavers, when they are but 
newly paffed from the fuburbs of Hell ; and ar j prefently as con- 
fidences if they knew all things,when they have not yet half light 
enough co acquaint them with their ignorance ; But after 10. or 
20. years ftudy they become uiually of the fame judgement with 
thofethey defpifed. And feldomdotha Minifter live co fee the 
npenefs of his people; but one foweth and planteth, another 
wa:ereth,and a third reapeth and receiveth the increafe. Yet were 
all this duty delightful, had we but a due proportion of ftrengch. 
Buc to inform the old ignorant (inner, to convince the ftubborn 
and worldly perfwade a wilful lefolved wre:ch,to prick a 
ftony heart to the quick, to make a rock to weep and tremble, to 
let forth Chrift according to our neceflity and his Excellency, 

N to 

§• 1 7 

9. lromall 
the labor and 
trouble of 
Tunc erit in 
nobis vera, 
& lit carne & 
in mettle noflra 
nulla rcman[c* 
fit prava cupi- 
ditas : nee co~ 
fatigabitur fpi- 
ritusjnec labo m 
rib its maccra* 
b'uur tor pin ', 
Nulla erit foil" 
citudo c</tA- 
mhv.s fed per* 
fcel.ierit fecu- 
ritas pacts. 
Nulla nobis 
erit Juflic'ue 
ind'igentia, fed 
cum d'Utla- 
tiofic faturitas 
plena. Ibicri- 
mus cnim per' 
fecla cdftludi- 
ne beats, quia 
pc'fcfld ciimui 
D:o arms & 
fpiritus humi- 
litate fubjeftt. 
4. ad Prob. 
cap. 7' 3. 
The Work of 
;hj Miniftcy. 
Read Loctycr 
on Col. 1.19. 
r> <i&. 8cr, 


S. 18. 

io. From all 
thofe trouble- 
fome Affedi- 
ons which ne- 
ceffarily ac- 
company our 
abfence from 

§. IP. 

9. It will be 
an Everlaftina 
Reft. 5 

The Saints everlafting Reft. 


to comfort the foul whom God dejecleth, to clear up dark and 
difficult Truths, to oppofe with convincing Arguments all gafo- 
fayers, to credit the Gofpel with exemplary Convention, when 
multitudes did but watch for our halting : O, who is fufficient for 
thefe things ? So that every Relation, State, Age, hath variety of 
Duty: Every confeientious Chriftian cries our, O the burden/ 
or,0 my wcaknefs that makes it burdenfome / But our remain- 
ing Reft will cafe us of the burden. Then will that be found 
Doclrine, which now is falfe ; that the Law hath no more to do 
with us j that it becomes not a Chriftian to beg for pardon, fee- 
ing all his (ins are perfectly pardoned already ; that we need not 
faft, nor mourn, nor weep, nor repent • and that a forrowful 
Countenance befeems not a Chriftian ; Then will all thefe become 



ANd laftly, we (hall reft from all thofe fad affeflions 
which neceflarily accompany our abfence from God. The 
trouble that is mixc in our defires and hopes, our longings and 
waitings fhall then ceafe. We (halKno more lookJnto our Cabi- 
net, and mifs our Treafure ; look into our hearts and mifs our 
Chrift; nor no more feek him from Ordinance to Ordinace, and 
enquire for our God of thofe we meet ; our heart will not lie in 
our kneenor our fouls be breathed out in our requefts^but all con* 
eluded in a moft full and bleffed Fruition : But becaufe this with 
the former, are touched before, I will fay no more of them now. 
So you have feen what we (hall Reft from. 


Ninthly, The ninth and laft Jewel in our Crown, and bleffed 
Attribute of this Reft, is, That it is an Eternal Reft. This is 
the Grown of our Crown ; without which all were comparative- 
ly little or nothing.The very thought of once leaving it,would elfe 
imbitterall our joyss and the more would it pierce us, becaufe 
of the lingular excellencies which we muft forfake. It would 


Part, i 

The Saints evcrlaJHng Rcjt. 


be a Hell in Heivcn to think of once lofing Heaven : As it would 
be a kinde of Heaven to the damned, had they but hopes of once 
efcaping. * Mortality is the djfgrace of all fublunary delights. 
It makes our prefent life of little value, (were it not for the re- 
ference it hath to God,and Eternityjto think that we mud Short- 
ly lay it down. How can we take delight in any thing, when we 
remember how fhort that delight would be ? That the iweetnefs 
of our Cups and Morfelsisdeadas foon they are once butpaft 
our tafte ? Indeed if men were as the beaft; that knows not his 
fufTering or death till he feel it, and little thinks when the knife is 
whettingjthat it is making ready to cut his throat ; then might we 
be merry till death forbfds us, and enjoy our delights till they fhal 
forfake as : But alas we know both good and evil ; and evil fore- 
known, is in pirt endured : And thus our knowledge encreafeth 
our forrows,£r ?/<•/! t.i 8. How can it chufe but fpoil our pleafure, 
while we fee it dying in our hands ? how can I be as merty as the 
jovial World, had I not mine eye fixed npDn Eternity ? when me- 
thinks I forefee my dying hour, my friends waiting for my 1 alt 
gafp, and doling mine eyes, while tears forbid to dole their own: 
Methinks I hear them fay, He is dead. Methinks I fee my Coffin 
made, my Grave in digging, and my Friends there leaving me in 
theduft; And where now is that we took delight in f O, but 
methinks I fee at the fame vjew,that Grave opening,and my dead 
revived body rifmg ; Methinks I hear that blelTed voice,Arife and 
Iive,inddyenomore. Surely, were it not for Eternity, Ifhould 
think man a filly piece ; and all his life and honor but contempti- 
ble. I (houldcall him with r David % A vain fbad&ow ; and with the 
V iO^\itt .Nothing, and I efs then nothing, and altogether lighter then 
vanity it felf. It utterly difgraceth the greateii glory in mine 
eyes, if you can but truly call it Mortal. I can value nothing that 
fhillhavean end; except as it leads to that which hath no end; 
or as it comes from that love which neither hath beginning nor 

end. flfpeak this of my deliberate thoughts.) And if fome 

V * y r ti*,flmcjt 
g!ori* i & flumen pads. Flumen plant efiy fed quod affiuat - 9 non quod fiuatvel cffluat. Flum-m 
vocatuY) non quod tr anfe at jscl per Iran feat ^ fed quod abmidet. Nobk non favummeUis ypurifsimum 
vcro & Itquidifsimum melrepofu'u Dem , ipfam Ut'uiam zforiam i picem i am£riita.iem,f<tlicitiitcm i 
\ucur.ditaicm & cxultatiomm thefauri^vit nobk Deus nojler ; h<xc omnia uttum 9 ut (ipanicipa- 
tio Hieruhlem in idtpfum >»& hoc unum & idipfum non nifi lpfe 5 crit cnim Dem omnia & in om- 
nibui. H*c maces , b*c corona noftya j hue br avium noflrum 3 ad quod utij,. fie curramus ut corn- 
preheniamus. Bernard.Scrm.M5- detemp. 
N 2 ignorant 

*Tranfit bora, 
na t nec accc- 
duntfbiy fed 
ccdunt pot ins 
& fuccedunt. 
Non fee g'oria, 
ratio 3 non fie 
merces ipfaia* 
boris, nefcit 
nefcit fincm-y 
manet totafi- 
mtsl x &manst 
in tetemum 5 
Sufficit nunc 
cu'% diei mali- 
tiafita 3 ncc 
labor cm fa urn 
petcrit refer' 
vare fequemi 3 
Sed omnium 
merces Ubor urn 
in una iUa die 
reddctur, cm 
altera non fuC' 
ccdit 3 Gutta- 
tim poena bibi- 
tut 3 Itquando 
fumitiir \ pet 
minutias troth 
[it j fed hi 
tort ens e(l vo- 
luptatii) & 
fluminU impe- 
tus ; torrens 
inundans Iteti- 


$. 12. 


* Habet v£ur- 
nlias fuum fi- 
mu\ in quo 
fimt omnia 
qua fimulfuni 
loco vel tem- 
pore, &qu<e 
funt divcs/is in 
/oris vel tempo. 
fribus$ ut 
Anfelm. re- 
ference Arri- 
Gal. 6.8. 

Luke 16.26. 

Pe Coexiftsn- 
tia rcnim in 
Dei atcrmtate 
lege Ambwi 
Alvarez, cle i 
Auxil. lib. 2,. 
difp. 8. Bal- 
thaz. Navar- 
rec.?n i.Parc. 

7 he Saints evtrUfiing Reft, 

Part. 1. 

ignorant or forgetful foul,have no fuch fad thoughts to difturb his 
pleafure ; I confefs, he may be merrier for the prefent $ But where 
•is his mirth when he Jieth dying? Alas, itsapoorhappinefsthat 
confifts onely in the Ignorance or forgetfulnefs of approaching 
mife'ry. But, O blefltd Eternity I where our lives are perplexed 
with no fuch thoughts, nor our joys interrupted with any fuch 
fears ! where we (hall be pillars in Gods Temple, and go out no 
more. O, what do I fay when I talk of Eternity ? Can my (hal- 
low thoughts at all conceive what that mod high expreffion doth 
contain? To be eternally blefled, andfo blcfled ! Whyfurely 
this if any thing is the refemblance of God : Eternity is a piece 
of Infinitenefs. Then, O death where is thjfiing ? O grave where 
is thy vitlory f Days, and Nights, and Years, Time, and End,ahd 
Death ; are words which there have no (ignification^ *nor are ufed, 
except perhaps to extol eternity, as the mention of Hell, to extol 
Heaven. No more ufe of our Calendars or Chronology : All the 
yeersof our Lord, andtheyeersofour lives, are loft and fwal- 
lowed up in this Eternity. While we were fervants, we held by 
leafej and that but for the term of a tranfitory life ; but the Son 
abideth in the Houfe for ever. Our firft and earthly Paradife in 
Eden had a way out, but none that ever we could find, in again ; 
Bat this eternal paradife hath a way in, fa milky way to us, but 
a bloody way to ChriftJ but no way out again: For they that 
would pafs from hence to you(faith Abraham)c^ViTiOZ. A ftrange 
phrafe / would any pafs from fuch a place, if they might f Could 
they endure tobeabfent from God again one hour ? No; but 
upon fuppofal that they would, yet they could nor. O, then my 
foul, let go thy dreams of prefent pleafures; and loofe thy hold 
of Earth and Flefh. "Fear not to enter that eftate, where thou 
" fhalt ever after ceafe thy Fears. Sit down and fadly once a d$y 
" bethink thy (elf of this Eternity: Among all thy Arithmetical 
c< numbers, ftudy the value of this infinite Cypher ; which though 
l< it ftand for nothing in the vulgar account, doth yet contain all 
" our millions, as much lefs.then a fimple Unite : Lay by thy per- 
c f plexed and contradicting Chronological Tables, and fix thine 
tc eye on this Eternity 5 and the Lines which remote thou couldft 

cone. i8.Caj. ' 

& In i.p.q.i4,a 3. "Ferrar cont.Gent.lib.i.cap.66^7. fie Nazar. &c. Et c cont. vid. TvvilT. de 
fcientiaMedia.p.81. & alibi paflim. Barlow exerclc.5,Dur3nd dift*$S. q.j. Bonav. in i.fent. 
dift.35.&39- a 2.q.3 cumaliisa 1 wilTo, Barlow, &c nominatis. 

" not 


Pare, i 

The Saints ever lofting Rcjt. 


•• not follow, thou (halt fee altogether here concentred: Study 
" lefs ehofe tedious Volumes of Hiftory ; which contain but the 
M filent Narration of Dreams, and are but the pictures of the 
u aclions of fhadows : And inftead of all, ftudy frequently, ftudy 
<; throughly this one word [_Eternitj{~\ and when thou haft Icarn- 
<c ed throughly that one word, thou wilt never look on Books a- 
" gain. What ! live and Never die?Rejoyce and Ever Rqoyce?0 
11 what fweet words arc thofe,Never and Ever f O happy fouls in 
" Hell, fhould you but efcape after millions of ages / and if the 0- 
^rigenifls Doctrine were but True. lO miferable Saints,in Heaven, 
4< (hould you be difpoffelTed after the age of a million of Worlds I 
But O this word \Evtrlaft\ng\ contains the accomplifhed per- 
fection of their Torment and our Glory. O that the wicked (in- 
ner would but foundfy ftudy this word [_£verUftingl~\ Methinks 
it (hould ftartle him out of his deadeft deep I O that the gracious 
foul would but foundly ftudy this word [Sverlafiing] Methinks 
it (hould revive him of his deepeft Agony / And mult I,Lord, thus 
live for ever ? Then will I alfo love for ever. Muft my Joys be 
immortal ? And (hall not my thanks be alfo immortal*SureIy,if I 
(hall never lofe my glory, I will never alfo ceafe thy praifes. 
Shouldft thou but renew my Leafe ofthefefuft Fruits j would I 
not renew thy Fine and Rent ? But if thou wilt both perfeel, and 
perpetuate me, and my Glory ; as I (hall be thine, and not mine 
own 5 fo (hall my Glory be thy Glory : And as all did take their 
Spring from thee, fo all (hall divolve into thee again ; and as thy 
glory was thine ultimate end in my glory, fo (hall it alfo be mine 
end, when thou haft crowned me with that Glory which hath no 
end. And to thee, O King Eternal, Immortal,Invifible, the onely 
wife God,(hal be the Honor and Glory, for ever and ever, Amen. 
1 Tim. x. 17. 


ANd thus I have endevored to (hew you a glimpfe of the ap- 
proaching Glory : But O how (hort are my expreffions of 
its excellency? Jtowfcr,ifthou be an humble, fincere bdiever,and 
vvaiteft with longing and labouring for this Reft,thou wilt (hortlv 
fee and feel the truth of all this; then wilt thou have fo high an 
apprehenfion of this bleffed ftate, that will make thee pity the 
■ • N 3 ignorance 

§. 20. 


The Stints everlafting Reft. 


i ignorance and diftance of Mortali-and will tell thee then,all that 
f is here faid,is fpoken but in the dark, and falls fhort ofthetrutba 
thoufand fold. In the mean time,let this much kindle thy defiresv, 
and quicken thine endevors. Up and be doing,run,and ftrive,and 
fight, and hold on, for thou halt a certain glorious prize before 
thee. God will not mock thee; do not mock thy felf, nor be- 
tray thy foul by delaying or dallying, and all is thine own. What 
kindeofmen doeft thou think Chriftians would be in their lives 
and duties, if they had ftill this Glory frefh in their thoughts ? 
What frame would their fpiritsbe in, if their thoughts of Heaven 
were lively, and believing ? Would their hearts be fo heavy f 
And their countenance fo fad > Or would they have need to take 
up their comfotts from below ? Would they be fo loth to fuffer? 
and afraid to die? or would they not think every day a yeer till 
they did enjoy it i The Lord heal our carnal hearts, left we enter 
not into his REST, becaufe of our unbelief. 



.Aving thus performed tnyfirft task of Defcribing 
and (xpl eating the Saints Reft : it remains that 
row I proceed unto the fecond, and (hew you 
what thefe {_Peofle <?/GW]are,and why fo cal- 
led;for whom this Bkffed Reft remainetb.And 
I fhail fute my fpeech unto the quality ot the 
fubjecl. While I was in the Mcunt,Uelc it was good being there, 
and therefore tarried there the longer; and were there not an ex- 
tream difproportion between my conceivings, and that Subjecl, 
yet much longer had I been. And couldmycapacityhaveconrained 


Part, i. 

The Saints everlafting Reft. 

what was there to be fcen, 1 could have been contented to have 
built me a Tabernacle there. Can a profpeel of that happy Land 
be tedious ? or a difcourfe of eternity be too long? except it 
(hould detain us from aclual pofleffion, and our abfence move us 
to impatiency. But now I am defcended from Heaven to Earth, 
from God to man, and mult difcourfe of a worm not fix foot 
long, whofe life is but a fpan, and his years as a Poft rhat hafteth 
by ; my difcourfe alfo (lull be but a fpan, and in a brief touch I 
will poft it over. Having read of fuch an high and nnfpeakable 
Glory, a (hanger would wonder for what rare Creature this 
Mighty Preparation (hould be, and expeel fome illuftrious Sun 
Qiould now break forth ; but behold onely a fhell full of Duft,ani. 
mated with an invifible ratronal foul, aud that rectified with as 
unfeen a reftored power of Grace ; and this is the Creature that 
muft pofTefs fuch Glory. You would think it muft needs be fome 
dgfetving piece, or one that bringeth a valuable price: But be- 
hold, One that hath nothing, a^d can deferve nothing, and con- 
feftcth this; yet cannot of himfelfconfefs it neither; yea, that 
deferveth the contrary mifery, and would if he mighr^proceed in 
that deferving ; bu: being apprehended by Love, he is brought to 
him that is All, and hath done, and defcrved All, and fuffcred for 
all that we deferved ; and mod affectionately receiving him, 3nd 
refting on him, he doth, in, and through him,receive All this,. But 
let us fee more particularly yet, what thefe peopled Goc^are. 
[[They are a fmall part of loft mankinde, whom God hath from 
Eternity predeftirfited to this Reft, for the Glory of his Mercy • 
and given to his Son,to be by him in a fpecial manner Redeemed, 
and fully recovered from their loft eftate, and advanced to this 
higher Glory; all which, Chrift doth in due time accomplifh ac- 
cordingly by himfelf for them, and by his Spirit upon them. J To 
open all the parts of ths half-defcrip:ion to the full, wiltakeup 
more time and room then is allowed me ; therefore briefly 

t. I meddle only with \_M unkind f\ not with Angels ; nor 
will I curioufly enq jire, whether there were any other World of 
men created and deftroyed before this had Being ; nor whether 
there (hall be any other when this is Ended. All this is quite above 
us, and fo nothing to us. Nor fay iQthe fons of iAiam\ onely, 
becaufe sAdam himfelf ii one of them, 
N 4 2. And 




The Saints evtrlafiing Heft. 


* TiKl. 1.26. 

2. And as ics no more excellent a creature then Man that muft 
have this poffciBon, fo is it that man who once was loft, and haji 
fcarcely left himfelf fo much as a man. The heirs of this Kingdom^ 
were taken, even from the Tree of execution, and refcued by the 
ftrong hand of love from the power of the Prince of Darknels, 
who having taken them in his mares, did lead them captive at his 
will : TKey were once within a ftep of Hell f who muft be now 
advanced as high as Heaven. And though I mention their loft 
condition before their predeftination : yet I hereby intend not 
to fignifie any precedency it hath, either in it felf, or in the divine 
confideration. Though I cannot fee yet, how Dr. TVeiftes Argu- 
ments againft the corrupted Mafs being the objeel of predeftinati- 
on , can be well Anfwered upon the common acknowledged 
grounds ; * Yet that Queftion I dare not touch, as being very fu- 
fpicious that its high Arrogancy in us to dtfpute of precedency in 
the Divine Consideration ; and that we no more know what we 
talk of, then this paper knows what I write of : When we con- 
fers, that all thefe Ads in Cod are truly one, and that there is no 
difference of time with him ; Its dangerous to difpute of priority 
or pofterioriey in nature ; at leaft of the Decree of the Means, 
which is but one, as Dr. Twijfe hath well evinced, and fo admits 
not of a natural difference. 

3 . That they are but a fmall part of this loft Generation, i s too 
apparent in Scriprure and experience. Its the little flock to whom 
its the Fathers good pkafure to give the Kingdom. If the fanfti- 
fiedarefew, the faved muft needs be few. Fewer they are then 
the world imagines; yet not fofewas fome drooping Spirits 
deem, who are doubtfull that God will caft off them,who would 
not rejeel Him for all the world ; and are fufpitious thatGodis 
un willing to be their God, when yet they know themfelves wil : 
ling to be his people. 

4. It is the defign of Gods eternal decree to glorifie his Mercy 
and Grace to the higheft in this their falvations & therefore needs 
muft it be a great falvation. Every ftep of mercy to it was great; 
how much more this end of all thofe mercies, which ftands next 
to Gods ultimate end, his Glory ? God cannot make any low or 
mean work to be the great bufinefs of an eternal purpofe. 

And if fo great a man as cajetanbt forced to this after all his fearch and difpuces of thefe 
points^ then infericur whs may well eafe themfelves in a like modeft refolution. 

?. God 

* lntefleftttm 
ammte noftra 
oc iilum noHua 
ejfe confide- 
ransjn tgno. 
etem illius in. 

Melius eft mm 
tarn fidei Ca- 
tholic* cjuam 
fated cacha* 
tern noflram, 
quam affenre 
Panqum ev'u 
■dentia qua non 
quiet ant Intel" 
leftum 5 EvL 
dentia nwj» 
qmtativa eft, 
inquit modefte 
Qijctan. in 
Thom. i.p.q. 
2i. art. 4. Etfi 
Arriba hoc fa- 
pienter di* 
#um fugillac. 


Part i. 

The Saints everlafling Reft. 


See Iohn 1 7. 
2. a clear 

Sin ex prxce- 
dente pruvarh 
catione mtura- 
li corruptioni 
mor talcs tcne- 
graliamyj ima- 

5. God hith given all things to his Son,but not as he hath given 
hischofen to him; The difference is dearly expreffed by the 
Apoftle. He hath made him Head over all thing?, to his Church. 
£phef. 1. 21 t n. II And though Chrift is in fome fenfe,A Ranfome 
for All, yet not in that fpecial manner, as for his people. He hath 
brought others under the Conditional Gofpel Covenant; but 
them under the Abfolute, He hath according to the tenourof 
his Covenant, procured Salvation for All, lfrhey will believe ; 
but he hath procured for his Chofen even this t Condition or* be- 
lieving, gims Divma 

pcriidcrant ; 
(juidfafto opusfuit adhujufmodirecupcrandmgratinm? llllus fme 3 lliius hoc opus CYat, qui ab 
initio cum non ejfent, condidit omnia, > Divinijcilicct verbi j lpfius emm inttrerat coir uptibile hoc 
ad incorruptmem revocare, etc pro Omnibus rationabiliter Patri fatisfacere. Aihanafms in 
Jncamatione Vobi.Vide marginpage 60 Si, ante. || Chrift taking to himfelf a Body of the Mafs, 
and in all things like to ours, becaufe we were obnoxious to the Death of all Corruptiblenefs, 
he delivered it to Death for Ally and offered It to God the Father. Atha.naj.ubi fupra.Lcge Parai 
Irtmc. cap.i^. p. 141. Art. 1.&6. 

For the Word, the Son of the Father being above All,might Merirorioufly alone recover All 
things 5 and fuffcr for All men, and was alone diffident to appeafe the Father tor All men. 
Athanaf.ubi [up. Where he fo oft repeateth Chrifts dymg for All, and particularly :o procure 
them a Refurre&lon, as if he could not inculcate it fufficicntly. Vide 'Qm. AlexMremat.ltb.7. 
prope initii. 

t That faith Is properly called the Condition of the Covenant,and luflifieth as a Condition, 
Befides what I have faid in my Aphoriims of luftification, fer you t > Mr. u'otton dc Rccoacil. c.19. where you have the atteftation of our chief Divines- And indeed he muft be a 
wifer man then I, that can reach to know, how Faith can directly f uftifie under any other noti- 
on, then that of a Condition j that apprehenfive nature which makes men call it an Inftiument, 
being only its Aptitude to its office, and not the formal reafon of its juftify ing. 

6. Nor is the Redeeming of them by death his whole task , 
but alfo the effecting of their full Recovery: He may fend his 
Spirit to perfwade othersjbut he intends absolutely his prevailing 
only with his Chofen. And as truly as he hath accomplifhed his 
part on the crofs for them, fo truly will he accomplifh his part in 
Heaven for them, and his pare by his Spirit alfo upon them. And 
ol" all the Father hath thus given him, he will lofe nothing. 

. ha 

<ed the v 

* man 


Iohn 6. i$ 9 


BVt this isbutapieceof their defcriprion, containing Gods 
work for them, and on them ; Lets lee what they ace alfo in 
regard of the working of their own Souls cowards God,and their 

§. i. 


IJ4 I The Saints everlafting Reft. Part. 

They that 
would fee this 

Redeemer again. Q Thefe people of God then,are thai a part of the 
1 externally called^who being by the 4 Spirit of Chrift 'throughly; 
work of God 'though 6 impetfeclly regenerate, are hereupon 7 convinced, and 
on the foul, ,* fenfible of that 9 evil in fin, l0 that mifery in themfelves,that " va- 
handled mod n | ty ," n the creature, and that "neceffity, ,J fufficiency and * ex- 
cLufly;[cho- j ce ! lcnc y of J-fus Chrift, that they * abhor that evil, ■« bewail that 
lailicaliy, and mifery , and I? turn their hearts from that vanity, and moft " af- 
6ri f fly, let | fedionately ' 8 accepting of Chrift for their 3 ° Saviour and ll Lord, 
them read Mr.' to bring them unco " God the chief Good, andprefent them 
kmrLf^dc f 3 P erfed, y J uft bcfoie him > do accordingly enter into a * Cordi- 
Tradufrimt , a ^ Covenant with him, and fo 15 deliver up themfelves unto him, 
peccutons ad [and herein z6 perfevere to their lives End. j 
vitam. ]fyou 

cannot get the Book j it is in the end of Amef. againft Grevimho. but maimed of i $. Tbefes 
left out. 

The i. de- I (hill briefly explain to you the branches of this part of the 

nex - fdefcriptionallo. 

i. I foy trey are a part of Qthe Externally Called, ^ecaufe the 
Scripture hath yet (hewed us no other way to the Internal Call, 
but by the externa!. For how (hall they believe on him Of whom 
they have not heard/and how (hall they hear without a Preacher? 
All divulging of the fubftanceof the Gofpel, whether by Solemn 
Sermons, by writing, printing, reading, conference, or any other 
means that have a rational fufficiency for information and con- 
virion, are this preaching : though not ail alike clear and excel- 
lent.The knovvledg of Chrift is none of* Natures principles: The 

i. They are 
externally cal. 
Icd./ 14 
What the ex- 
ternal call is. 
* Ego d:co J 
Voluntatc qui 
dm non eft bo ■ 
mo juftm $ nee 
Natuiil potefi j 
fed medkina 

potent guod v'uionon potefi. Nat. & Grat. c.45. Qukquid Mud eft quod ext/infeeus 

KUlisf'fyntibiti hominum objicitur } deffitulum eft iUj. vi Spidtus qua fola potefi bofoines abducerc 

a. pea . '-ad vita fpem efficiency revockre. Amyrald. Defenf.Calvin.p.i 5 4.Whether the Spirit 

wicho^ ' jahs do call. In what lenfe the Spirit inlightneth.J^oAW^fl caufa ilia fupcmaturalis in- 

teUccmJibcrst a. nativis qui bus oecupatur tencbris, mens bumana ncn comprehends. EfflQu fummo 

Dei b:?icficia pe(fentifamus\ratimem operationis non /eamtfj.Amyral.Defen.Docl. Calvin. p. 200. 

Some confidently do with Grotim appeal to Antiquity in the points of uaiverfal fufficient Grace, 

and Free will-Concerning which/ee Chamicr , Bogemans Annotations on (j/otii Piet.& vfbers 

Ecclef.Britan- Primord.YVhat the ancicntChurch thought and did againft Pelagius So JobanXa 

tins de i?elag.Commen:.A T /co/. Sochi. Kemoriflr .VideliusMc- Yet the truth is 3 moftj if 

not all the Fathers of the full :oo.or 300 years do fpeak in alangmgefeemingto lean ftrongly 

I that way:and therefore Calvm, and Scultetus, in Medui Patr, charge them with no iefs then Pc- 

j 'ag'us fcis Errour : Yet perhaps their laying the bbme of evil actions on mans wiil, and perfwa- 

I ding mens Wills, may occafion men to charge them too far, as if therefore they fuppafed natural 

•uifficiency ; or they fpeakof Freewill as oppoled to fate^ Narure, and coaSion,- as you may 

\ flnde very many of them favourably interpreted by cbimier l'an[t::To.$.de lib. ArbitMb. 5. c. ic* 

Bat the plain truth is, till P^i#jdaySjall fpoke like Pelagians. bock 


arc. r 

The Saints everlafling Reft. 


book of the Creatures is no means alone, much lefs a fufificient i whacisthe 
means to teach the knowledge of Chrift. It may difcover mercy, ' means of this 
but gives not the leaft hint of the way of that mercy : It fpeaks call.Whether 
nothing of God incarnate; ol two natures in one p:rfon 5 of Jefits Mature and 
the Son of AUrj; of Chrifh Suretifhip,and fufTenng for us,ri(ing, fu ^""^J b( 
afcending,mediating,returning;of two Covenants and their feve- 
rail conditions, and the reward of keeping them, and penalty of 
breaking them, &c. Its utterly filent in thefe things. And to af- 
firm that the Spirit calls or teachethmen where the Word is not, 
and where the Creature or nature fpeaks nor,is.I think,a ground- 
lefsficlion. There is the light of the eye, and the light of the Sun, 
or (ome other fubftitute external light necelTary to our feeing any 
objecl. The Scripture and certain revelations from Heaven(when 
and where fuch are^is the Sun,or external lighr ; the underftanding 
is our eye, or internal light : This eye is become blind, and this 
internal light in the beft is imperfeft • but the external light of 
Scripture is now perfected : Therefore the work of the Spirit 
now, is, not to perfeel Scripture, or to add any thing to isdifco- I 
very, or to be inftead ol a Scripture where it is wanting , much 
left where the Scripture is : But to remove the darknefs from our 
underftanding, that we may fee clearly what the Scripture fpeaks ! 
clearly : Before the Scripture was perfected , the Spirit did en- | 
lighten the Prophets and Penmen of Scripture both ways : But ! 
now I know no teaching of the Spirit, faveonlyby its illumina- 
ting or fan&ifying work; teaching men no new Ieffon,nor the old 
without book; but to read with undemanding, what Scripture, 
Nature, Creatures and Providences teach. * lhealterting of any I * As when 
more is proper to the Enthufia(ts;if the Spirits teaching did with- j Cl ^ ^ 
out Scripture or tradition reveal Chrift/urely (ome of thofe milli- 
ons of poor blind Pagans would have before this believed 5 and the 
Chriftian faith have been propagated among them: Or if theSpirit 
did teach them any ftep toward Chrift,upon the receiving where- 
of he wereingaged to teach them more,and fo more and more,till 
they refill this teaching ( which is the evading doctrine of foine^ 

opened the cjs 
of the man 
born blind, 
he did but give 
fee what pre- 
lent objects 
the Sun or. 
other external 
light ihould reveal 5 but not the Aftual fight of all the Obje<£b in the World's or of any without 
external light ; He muft yet travel to Rome, to India, &c. if he will lee them. $0 GodsllIumL 
nation by the Spirit, doth give men ability to fee, but not without extet nal Revelation by th^r 
Word ; and they waft travel by long painful ftudyirorruruthto truth, before they kne-w them. 
See Heb. 5. 11, 11,13,14. fully for this. 



The Saints everlaftwg Reft. 


Objed. from 
Rom. 2. 1 6. 

Iohn 15. 22. 
j| iMtberus de 
Ciccrone 3 fi fcr* 
monibus convi- 
valibus aedr 
tury 1 lo.dicit 
[Cicero vir Sa- 
piens &fedu- 
& pajj'us efl. 
Spero Deum 
ipfi & ftmili- 
bus ipfipropiti- 
Dicant nobis - y 
Luther us an 
Zu'wglms bee 
gtav'ius ? 
m dum Culi- 

then fare fome of thofe Kingdoms of Infidels would have hearken, 
ed to the fpirics teaching, and being taught, would have taught 
others ; efpecally if there be a fufficiency in that grace for the ob- 
taining of its end. Therefore how to apprehend a verity in their 
dodrine of univerfal fufficient grace to believej know not : Yet 
will I not affirm that the faith that is abfolucely neceffary among 
poor Indians, is of the fame extent in all its ads and dimenfions, 
with that required among us; no more then that required of the 
world before Chrifts coming, was. \\ Upon what terms then 
God will deal with thofe dark parts of the world, I cannot yet 
reach to know. The Scripture (peaks of no other way to life but 
Chrift, andofno way to Chrift but Faith : But we are not their 
Judges, they ftand or fall to their own matter: But fure that great 
difference betwixt them and us, muft arife from Gods own plea- 
fure : For they have not abufed Chrift and Gofpel, which they 
never heard of: nor can it be, that they ftiould be judged by that 
Gofpel, which neither before nor fince the fall was taught them ; 
Chrift himfelf faith plainly, that if he had not come to them,and 
fpoke the words that no man elfe could fpeak , and done the 
works that no man elfe could do, they had not had fin : He faith 
nor, fas fome would pervert the fenfe) your fin had not been fo 
great ; But none at all ; not fpeaking of their other fins, but 
their unbelief which he had now in hand ; teaching us clearly, 
That where there is not competent means to convince them of the 
truth of the Gofpel, there not believing is no fin : For it was to 
them never foi bidden, nor the contray duty ever required. And 
theApoftletelsus, thofe that have finned without Law, (hall be 
judged without Law. That place therefore, Rom. 2.16. fcemeth 
abufed,while they would make the fenfe to be, that God will judg 
the fecrets of all men according to the Gofpel, as the fentencing 
Law, when the Apoftle feems to intend but thus much; According 
to my Gofpel \ that is, as I have in my preaching the gofpel taught 
you ; refpeding the verity of what he fpake. Yet I think that they 
will be Judged according to Gofpel 'indulgence^ they have been 
partakers of fome mercies from Chrift in this life: and not dired- 
lyonthe rigorous terms of the Covenant of works only. For 
then they (hould not be condemned forabufeor negledofthe 
Mediators mercy at all. 

cem colantt Elepbantem dworent. Parous Irenic.28. p. (mibi) 245,146. 

2. Thit 


The S dints everlafting iteft. 


1. They are 
but part of the 
Rom. 8. 


2. That thefe people of Godarebut [aP^] ofthofethat 
are thus externally called, is too evident in Scripiure and experi- 
ence. Many are called, but few cholen: But the internally effectu- 
ally called are all chofen : For whom he called, themhe juftified, 
ani whom he juftified, them he glorified. The bare invitation of 
the Gofpel, and mens healing the Word, is fo far from giving tU 
tl4 to, or being an evidence of Chriftianky and its priviledges, 
that where it prevailes not to a through Converfion,it (inks deep- 
er, and cafts under a double damnation. 

3. The firft differencing work I affirm to be (^Regeneration 
by the Spirit of Chriftj] taking it for granted that this Regene- 
ration is the fame with effectual Vocation, with Converfion, with 
Sanclification, (underftanding Converfion and Sanclification, of 
the firft- iufufion of the principle of Spiritual life into the foul,and 
not for the addition of degrees, or the fanclifyingoftheconver- 
fation,in which laft fenfe ic is mod frequently taken in Scriprure.} 
Its a wonder to me, tfcat fuch a multitude of Learned Divines 
fhould fo long proceed in that palpable miftake, as to divide and 
mangle fo groundlefty the Spirits work upanthe foul; to af- 
firm that 1. Precedes the work of vocation. 2. This vocation in- 
fufeth faith fonly,fay fome;but faith and repentance. fay others) 
3. Then rnuft this faith by us be a&ed. 4. By which acl we appre- 
hend Chriftsperfon, and by that apprehenfion we are united to ' pendix to the 
him. 5 From which union proceed the benefits 1. Ofjullificati- : Covenant of 
on. r. Of Sanclification. 6. This Sanclification infufeth all other ! fa™*?™ 
gracious Habits, and hath two degrees, 1. Regeneration. 2, Re- ' Mr. Vembic, 
nafcentiam, or the new birth. What a multifarious divifion is : where this di 
here of that onefingle intirework, which is called in Scripture ! vifionisa- 
the giving of the Spirit, ofholinefs, of the feed of God in us ? \+p?\ 
Which ked or life doth no more enter by piecemeal into the foul I me J!c.i6.i 8. 1 
then the foul into the body;& though to falve the Abfurdity,they Doftor Amef. 
tell us the difference is in nature,andnot intime ; yetthatisimpof- againft Gr*- 
fible ; For there is mans ad of believing intervenes, who miift ™™ bo ' h f h 
havetime for all his anions ; befides the divifion in order of na- Self" ,L ' 
ture is groundkfly averted : It much perplexeth them to refolve i6o,iK& 
that doubt,whether in Sandification, Faith and Repentance be 
infuiedover again, which were before infu fed in vocation? or 
.vhether all othergraccs are infufed without them? * D:. Ames 
reading, to prove the vital feed or habit to go before the Aft of Faith. Sec 1 brat 
nage io,i 1. 1 V 3,14, &c. f C erm 

j. They are 
Regenerate by 
the Spirit of 

This Regene- 
ration, eftcdu* 
all Vocation, I 
the firft Con. 
verfion, and 
firft f anftifi- 
cation are all 
one thing, 
See Bifliop Ap- 

The whole 10. 
Chapter is ex- 
ceeding well 
worth the 


I he Saints everlafting Reft. 


feems to refoive it in the Affi mative, that they are infufed again, 
! but with this difference, I . That faith in our vocation is not pro- 
perly confidcred as a quality, but in relation to Chrift. a. Not is 
(Repentance there looked at as a change of thedifpofition, but 
j as a change of the purpofe and intent of the mind ; but in fandi- 
; fication a real! change of qualifies and difpofitions is looked ar. 
Anftoer. Strange doctrine for an nAnti- ArminUn\ However you 
confident, fure the habit or difp^fition is infufed, before thofe 
Acls are excited ; AEls 16. 18. Or elfe what need we affert any 
habits at all ? If the Spirit excites thoie holy Acls of Faith and Re- 
pentance in an unholy foul, without any change of its difpofition 
* The firft at tne & l % wn y not ever after as well as then ? and fo the foul be 
Salification ! difpofed one way,and acl another; and fo the Libertines doclrine 
is before Ju. be true, That it is not we that believe and repent, but the Spirit. 
Or if thefe two folitary habits be infufed in vocation,why not the 
reft ? And why again in * fanclification f Doubtlefs that internal 
effectualQcW/jof the Spirit,metaphoricaHy fo called, is properly 
a real operationjand that work hath the Undeiftandingand Will 
for its object s both being the fubject of Frith in which the habit 
is planted,and Faith now generally acknowledged to be an act of 
both ; And furely an unholy Underftanding and Will cannot be- 
liev€j nor is Faith an act of a dead,but of a living foul; Efpecially 
considering that a true fpiritual knowledge ttrequifice, either as 
a precedent act, or effential part of true Faith. 

All which doth alio warrant my putting off this renewing 
work of the Spirit in the firft place ; and placing Saoctification 
(in the fenfe before explained) before Juftification.The Apoftle 
piaceth clearly Vocation before Juftification.iJ0w.83o. Which 
Vocation I have (hewed, is the fame thing in a metaphorical term, 
with this firft Sanctification or Regeneration^Though J know the 


therefore men«- 

tioned firft in 

the Defcripti- 


Seee Mr. Ricb. 

Hoofer fn his 

Difcourfe of 


afierting this 

fame order. 

And Pet.Mar- 

tyr on Rom. ;. 

5. p. 1 ?7.fhew- 
ech folly how 
the Spirit go- 
eth before 
faith, and yet 
in the increafe 
followeth af- 
ter it. 

Fides eft parsfanclitatisnoflra ; ergo fides fluit ex eleclionc. Ne% neeefle eft ut fides & fanft'uas 
fit idem ; fufficit ft modo fides fit pars/anclitatis noftra J & quit dubitat fan ttificari nos fide per- 
inde atfy uUa alia qualitate Sanfta ? ut Jud. 3 . Ads 15.9. Itacp. non tantum conjuntta eft fides cum 
Sanclitate in uno & eedem Subjeftj ; Sed fides eft fmnalitcr fanclitas no fir a -, non quidem inte- 
gralis, fed partialis ; (\uemadmodum etiam Spes & Charitas. Corvin. page 222. 
Cum Dominus per Ezek. dicit. [Cor Ufideum aufcram, & dabc 3 &c-~] utj^ per gratia (u* iliumi. 
nationcm mutat hom'mis volant atevu H*c eft mutatio 3 non human': arbitr'ri, fed dcxtra excel ft j per 
quam fild bominum graves cor&e, qui diligunt vanitatem y & quarunt menduium^ addd'-gendam & 
queerendam veritatcm, non ipfi voluntaiem aff&MtJcd a Domino donum bona voluntatis rc\ 
cipiunt. Fulgfn:. de Verit. prxdeft. cap. 16. 


iPart i. 

The Saints everlafling Reft. 


ftreamof Intepretersdo in explaining that Text, make Sancli- 
fication to be included in Glorification ; when yet they can fhevv 
no real difference between it, and effectual Vocation before- 
named Certainly if Sanclificatton precede Faith.and Faith precede 
Juftification, then San&ification muftneeds precede Juftification ,• 
But if we may call that work of the Spirit which infuleth the prin- , 
cipleoflife, or holinefsinto the foul, £S<mttifieMtio* ; ] then 5/W& 
Sandtification muft need go before Faith. For Faith in the habit 
is part of that principle, and Faith in the acl is a fruit of it ; Gods 
order is clearly fee down in \ Alls 16. 18. He firft opens mens 
eyes, and tnrns them from darknefs to light, and from the power 
of Satan unto God, (and if they be yet unholy, I know not 
what holinefs is.) that they may receive remiflion of fins( there's 
their Juftification^ and inheritance among the fanclified (that 
which was before called opening their eyes, and turning them, 
is here called Sanclifying) by faith that is in me : (the words \_by 
FAith"} is related to the receiving of remiflion of fins and the 
Inheritance, but not to the vuori^Sanftifiedr]) So alfo *2 Tbef.i. 
13. -God hath before chofen you to falvation through fanclifica- 
tion of the Spirit unto obedience (obeying the Gofpel is faithj 
and fprinkling the blood of JefusChrift, (there's Juftification^) 
fo that you fee,to make Faith precede Sanclification, and to bring 
in the habits of all other graces , and for Juftification to go be- 
tween Faith and them, is quite againft the Scripture order.Indeed 
'^Grevlnchovitu fay true, that there*;* no habits infufed, and the 
Spirit work onely (as the Armimans affirm ) by an internal and 
external Swafion, and no real phyfical alteration, or infufing 
of new powers and habits, then all this muft be otherwife or- 

d£Ced ^ the Holy 

Ghoft is given us after ( as the extraordinary Miraculous gift of the Holy Ghoft was ) bar 
hear what Fulgcntius faith (ubifup. cap 23. ) 1 C0K11.8.9. [altcri fide sin codrm} 'pint u. ] 
Non ergo fpiritum fanflum quia credimus, fed ut credercmus acccpimus* f Aft. ad. 1 1 . explained. 
* iThef. 2. 13. opened. || Which controverfie I pretend not here to determine, acknowledge- 
ing its difficulty requires a better judgement for i:s explication then mine 5 yet I hitherto judge 
it an error. 

Sunt in nati- 
vitate carnali 
omncm nafcen- 
tii bominU vo- 
lant ate pr*ec- 
die opcris div'u 

ali nativitate 
qua vctercm 
bominem depo- 
nes c 'mcipimnSy 
ut novum /Jul 
in Juflitia & 
fanftitate ve- 
ritalU creatus 
efl, indu'amus ; 
nemo potejl ba- 
be-re bonam vo* 
luntatem motu 
proprioy nifi 
mens i//<2,I.e. 
interior homo 
uofter renove- 
tur ac re forme- 
tur ex Deo, 
Fulgent, de 
Incarn. & 
Grat. cap. 19. 
Grot i us and 
fome others 
talk as if we 
muft Btlieve 
firft, andthen 

In afcribing this Regeneration to Qthe Spirit] I do not intend 
to exclude the word ; yet I cannot allow it to be properly the In- 
ftrumental caufe of any Phyfical operation of God on the foul ; 
but onely of the Moral. Were it an inftrument in this fenfe, the 


In afcribing 
co the fpirit, I 
include the 


But not as the 
proper initru- 
menral caufe 
of Regenera- 



of working of 
the Spirit and 
i If any had 
rather fay, that 
che Word is 
Can fa cfficicns 
minia princi- 
palis procatay. 
elka, I con- 
tend not. ; 
See D.TTviJfe 
1 liJ.l.par t . 
I - page 1 60. 
Word and 
work in genere 
caufa efficient 
tis y velfinalis ? 
The Word. 

Tbefe s de Tya- 
daclione peccat 
de hoc dubio. 

The SawncverUftwg Rejl. 

Pare. 1 

Energy or Irfljxof the principal Efficient muft be by it conveyed 
to the foul ; but that is an impoffibility in Nature : The voice of 
the Preachers, or Letters of the Book, are not fubjecls capable of 
receiving fpintual Life to cpnvey to us ; The like alfo may be faid 
of Sacraments: none of the conditions of an Inftrumental effici- 
ent caufe are found in them; The Principal andinftrumentai 
produce one and the fame effect ; But the word works not in the 
fame way of caufaiity with the Spirit; yet doth it not follow,thac 
it is therefore ufekfs.or doth nothing to the workjfor both kinds 
of caufaiity are neceffary ; The fpirit works as the principil and 
only Efficient , and hath no intervening instrument that can 
reach the foul ; but doth all his work immediately, feeing it feif 
alone can touch its objeel, and fo work by proper efficiency ; But 
the Word and Sacraments work morally, only by propounding 
the object in its qualifications, as a man draws a horfe by (licwing 
him his Provender ; and though there be fome difficulty in refol- 
ving, whether the propounding the object to the understanding 
by inftruclion, and to the will and aflfcclions by perfwafion, do 
work under the Efficient,or under the Final caufe : yet according 
to the common Judgement,we here take the laft for granted. The 
Word then doth fan&ifie 'by exciting of former principles to 
aclion ; which is a preparation to the receiving ot the principle of 
Life 5 2 and alfo by prefent exciting of the newly infufed gracious 
principle, and fo producing our Aclual converting and believing : 
But how it can otherwife concur to the infufing of that principle, 
I yetunderftand not. Indeed, if no fuch principle be infufed, then 
the Word doth all, and the Spirit only * enable the fpeaker ; or 
I if any more, its hard to difcover what it is. For whether there be 
how it fanai. any j meraa | f wa fi on f tne Spirit immediatly, diftincl from the 
Vide Parkeri ' external fwafion of the Word, and alfo from the Spirits efficaci- 
ous changing Phyfical operation, is a very great queftibn, and 
worth the considering ; But I have run oa too tar in this al- 

•Andthac ' re *^ 

onely by a way of fwafion, which is properly by the Word, or by the firft Work of Nature, 

giving him reafon. 



UNderftand,that fince I wrote this,I begin 
to doubt of the foundnefs of what is cx- 
prefTed in the four next foregoing pages^ 
Which I am not afhamed to acknow- 
ledge-, but afhamed that I publifhed it 
fo rafhly. It is about eighteen or twenty years fince 
Mr. Temblcs vind. GrAt. perfwaded mc that Vocation, 
Convcrfion, San&ification, Regeneration, and giving 
the Spirit, were all one thing : that all habits of Grace 
arc given at once in one feed or habit, called Holynefs : 
that the Habit goeth before the A& : That San&te- 
carion (being the Infufion of this Habit, whereof fiffh 
is one Aft; mtift needs go before Faith, andconfe- 
qucntly before Juftification. Alfo Dr. Jrviffe had per- 
fwaded me that the work of the Spirit was by efficient 
Phyfical infufion, and the work of the Word by Final 
or Morall caufation ^ and therefore they worktnotin 
one way of caufation* Whence I gathered, that the 
word was not properly the Spirits Inftrument in con- 
verting or fan&ifying $ but a concaufe in exciting thofe 
Habits into A& which by the fpirit alone were infufed. 
In thefe opinions I have continued very confident till 
lately. I wrote a defence of Femble againft: Bifliop 
Dewnam, for my own ufe : I confuted all Mr. t homos 
Hookers Arguments in his Souls Vocation, which were 
againft this. I wondred that not only men of fuch 
Learning as Downam^ Jmef.8cc. and men of fuch great 
experience about the Converfion of Souls, as-Hooker^ 
Mr. Rogers of Dcdham jnd others, but alfo in a manner 
all the Reformed Churches and writers went the con- 
trary way, making the Spirit to work by the word as 
its Inftrument in producing faith, and othcrGraces:and 

O making 

making Repentance and Faiih(wrought in Vocationjto 
go before other Graces given in San&ification,&c.Bur 
now at laft the fame Reafons , which then I made 
light of, have partly changed my Judgement 5 cfpeci- 
allytheexpreiswitnefs of Scripture, fo oft aflerting 
not only the Spirit of Miracles (oft) but alwayes the 
Spirit of Adoption, and San&ification, to follow Be. 
lieving : Nat but that faith is the work of the Spirit . 
but [the giving of faith] isnotufed in Scripture- Laru 
guage to be called, [The giving of the Holy Ghoft Q 
but when God is faid [to give the Holy Ghoft] it is 
meant of fome more eminent Gift following faithrand 
faith is a condition of that Gift : Or (as lAtXh$.Ho$ker 
filth ) when the Spirit caufeth us to believe, he doth 
but make his way into the Soul, and open the door,and 
iscomming in : but the giving of the Spirit as an inha- 
bitant next followeth. It is not my purpofe to trouble 
you with my Reafons fully ^ or with a pun&ual expli- 
cation of my prefent judgement hcreinrbut only to give 
you thefe three Conclunons. r. The common Do&- 
rincofthe Reformed Churches,feems now fomewhat 
more probable to me, then that which formerly I re- 
ceived from Mr. ttmble. a. I am very confident that the 
way of the Spirits working on our Souls ( as to the 
manner which we agitate in many of thefe Controver- 
fies) is a Myfterie unfearchablc,quite beyond the reach 
of any mans capacity on earth. The windebloweth 
where it lifteth , and we hear the found thereof, but 
fenow not whence it cometh, nor whither it goeth* So 
is everyone that is born of the Spirit. 3. Though we 
cannot fo clearly as we defire, apprehend what it is 
that is called [The Holy Ghoft J which is faid to be 
given [after we believe] and [becaufe we are fons] 
( whether it be the Habits of all Grace, which before 


were not come to a Radicated Habit:or what elfc it is) 
yet is it fafeft to ufe the Scripture phr^jp here ; and ra- 
ther to fay [ChriftgivcthushisSpirirl then [Chrift 
infufcth Habits] The one is Gods Language , the o- 

I thought meet not to leave out thefe two leaves, 
they befng already published, Left you (houldnot 
know my rcafon : but rather to annex this Poftfcript, 
to let you know chat I would not have you take thefe 
two leaves as my Judgement : and herein to let you fee 
how unfafe it is'for Minifters to be too bold and con- 
fident in fuch unfcarchable difficulties, and how unfafe 
for private Chriftians to build too much on mens 
judgement in fuch points , which further knowledge 
may caufethem to retract. 

This Spiritual Regeneration then, is the firft and great qualifi- 
cation of thefe Peofleof <W,which f though Habits are more for 
their Acts then themfelves, and are only perceivecTin their Acts 
yet) by its caufes and effects we fhould chiefly enquire after. *To 
be the people of God without Regeneration, is as irapofsible a? 
to be the natural children of men without Generation : feeing 
we are born Gods enemies, we muft be new born his fons,or elfe 
remain enemies ftill. O that the unregenerace world did know 
or believe th<s I in whofe ears the new birth founds as a Paradox, 
and the great change which God works upon the foul, is a ftrange 
thing ; who becaufe they never felt any fuch fupernstural work 

Ncccfllty of 
this Regenera- 

DC ncctjfitau 
& Cbrifii ad- 
vent u ad earn 
Irge Athanaf. 
de Incarnat. 
* Satui 

bumnna, D& 
miferantc, natura j nonte inanlter fanalandanda. Aueuflin. opcm hncerf. 
lib.i.H.8. r 

O 2 



The Saints cvcrUfting Reft, 



* 3< 

* I mean that 
Sufficient way 
to their fclva- 
tion^ but yet 
k may con. 
ducc to the 
good of o- 
thers, to re- 
train their 
vicinas ani- 
ons, and fomea 
wfcat mere. 
([ Mens con- 
ceit that they 
are all Rese- 

can be no 

means of an 
Infants Rege- 
Nam pgna 
CQyporea in 

upon themfelvcs, do therefore believe that there isnofuch thing; 
but that it is the conceit and fsntafie of idle brains : Who make 
the terms of Reoperation, Sanctification, Holinefs, and Conver- 
fion, a matter of common reproach and (corn, though they are 
the words of the Spirit of God himfelf ; and.Chrift hath fpoke it 
with his mouth , That except a man be born again , he cannot 
enter into the Kingdom of God. Alas, bow * prepofterous and 
vain is ft, to perfwade thefe poor people, to change feme a&L 
ons, while their hearts are unchanged, and to amend their 
ways while their natures are the fame ? The greateft Reforma- 
tion of Life that can be attained to » witb ut. this new Life 
wrought in the Soul^may procure their'further Delufion,but never 
their Salvation. 

That general conceit,that they were regenerated in their J) Bap. 
tifin, is it which furthers the deceit of many : When there is an 
utter impofiibility that Baptifm (hould either principally orin- 
ftrumentally work any Grace on the Soul of an Infant, without a 
miracle : for if it do, it is either by a Phyfical and proper efficien- 
cy, or elfe morally •* Not Phy fically ("which is more perhaps then 
the Papifts fay J Becaufethen, fiift, the water muft be capable of 
receiving the Grace 5 fecondly, And of approaching the foul in 
the application and conveyance; both which are impofsibilities 
in Nature : Nor can it work morally where there is not the ufe of 
Rcafon to undcrftand and confider of its fignification, The 
coaimopfbift is apparently vain to fay /That it works neither Phy- 
, fkally , nor Morally , but Hyperphyfically ; for though it may 
" er f*ky ttefr J proceed from a fupernatural caufe,and the work be fuch as nature 
fuTd.Bap^ifm cznnot producTe , yet the kinde of operation 19 (till either by a 
proper and real efficiency (which is the meaning of the phrafe of 
phy fieal operation )ot elfe improper and moral ; So thac their Hy- 
perphyfical working, is no third member, nor overthrows that 
long received diftinclion; if it were, yet isnot the water the 
capable in liniment of this Hyperphyfical operation. God is a 

animai lucor- ' . 

par cos agere 3 & fignum'rmprimere, exvufgatifsimarcgulaPbyfca nun pojfunt. Lamb. Danaeus 

com. Bellar. ad Tom. *.Conr.4.p3ge 238, Meafententia haceft tttchriflinumjudlcctiirlegi- 

tiwus, quifquis fucrit in Ecclefia lege & jure fidei divinamgratiam confecuttu.Oj$t\*a. Epift.76. 

ad Magnum. Mtcr peel us credent u abluhur, dim mens bominis per fidei meritamundatur, ui 

Cyprian. Epift.76. ad Magnum, Jtegeneratioa not the end why Chrift would have men bap. 




The Saints everlafling Reft. 

free agent, and by meerconcommitancy, may make Baptifm the 
feafon of Regenerating whom he oleafe; but that he nevar in. 
tended that Regeneration fhould be the end of Bapcifm, I think 
may be eafily proved ; and thofe * twoTreacifes of Baptifmal 
Regeneration, as eafily anfwered. For men of age, the matter 
is out of queftion, feeing Faith and Repentance is everywhere 
required of them, "to make them capable of Biptifm ; and to 
make it the end of the Ordinance to erTccc that in Infants, which 
is a prerequifite condition in all others, is fomewhat.a ftrange 
fiction, and hath nothing that I know confiderable to underprop 
it. Yet will it not follow, that becaufe Baptifm cannot be an in- 
ftrument of Regenerating Infants, that therefore they have no 
right to it :. no more then becaufe Circumcifion could not confer 
Grace, therefore they (hculd omit ir. They are as capable 
of the ends of Biptifm, as they were then of the ends of Cir* 
cumciiion. * Chrift himfelf was not capable of all the ends of Bap- 
tifm: and yet being capable of fome, for thofe was he bap- 
tized •. So many Infants be as capable of fome, though not of 
all : Of which fee more in my Treatife of Infant- baptifm. 

This Regeneration I call ^Through] to diftinguifli it from 
thofe Height tinctures, and fuperficial changes which other men 
may partake of; and yet [^Imperfect] todittinguifti our prefent, 
from our future condition in Glory ; and that the Chriftian may 
know, that it is fincerity, not perfection, which he muft enquire 
after in his foul. 


* Dr. Burps f 
and Mr.?"/;*. 
Bedford, of 
Baptifm 1! Re- 
generation : 
who hathagain 
lately pu: 
foith a Tra- 
ctate on that 
I haye be ft ow- 
ed fome Art!- 
madver lions 
on in an Ap- 
pendix to my 
Treatife of 
Yet I doubt 
not but Bap- 
tifm is an In- 
strument of 
Relative Re- 
and Sanctifi- 
cation^as Da* 
venant and 


And that God ufually bleffeth Godly education to be the means of Real San&ification, before 
the publike preaching of the word, to many, if not moft of the children of thofe BJievers*ho 
make Confclence of ihat great duty. * The Inftitution being fuppofed. Vid. Grotii votitm ad 
Artie. 9. And I verily think that as the Papifts make too wide a difference between >fjbm Bap- 
tifm and Chrifts, fo fome Divines do make too little difference. Certain I am that the Fathers 
made a greater difference. 




The Saints everUjling Reft. 

Part, i J 

§• 9- 

i. "I he Soul 
is convinced : 
h c. 

r. Affenteth 
to the Truth 
of Scripiure 

And knows 
its own fin, 
and gu 

Therefore not 
any other, but 
this Know- 
ledge is the 
fiift Grace, in 
regard of the 
order of their 
In the vital 
Seed they arc 

U lfia gratia 
quam Dcm 
vafis mifcri- 
donatfb illu. 
cordis inciphy 
& hominis vo- 
Uuatim non 
bonam invcnit 
ipfa, fcdfacit; 
hominis operctur 
prxdeft. cap. i J 


THus far the Soul is paffive. Let us next fee by what ads this 
new Life doth difcoverit felf, and this Divine Spark doth 
break forth ; and how the foul touched with this Loadftone of the 
Spirit dothprefently move toward God. The firft work I call 
Conviclion, which comprehends knowledge, and afTenr. It com- 
prehends the knowledge ol what the Scripture fpeaks againft fin, 
and (inners ; and that this Scripure which fb fpeaks, is the Word 
of God himfelf. Whofoever knows not both not yet thus 
convinced,* (though it is a very great Queftion, Whether this laft 
be an acl of Knowledge, or of Faith ? I think of both J It com- 
prehends afincere Affent to the verity of the Scripture ; asalfo 
fome knowledge of our feJves, and our own guilr,and an acknow- 
ledgement of the verity of thofe Confluences, which from the 
premifes of fin in us, and threats in Scripture, do conclude us mi- 
ferable. It hath been a great Queftion,and difputed in whole vc- 
lumns, which Grace is the fitft in the Soul ; where Faith and Re. 
pentarce are ufually the onely competitors. I have (hewed you 
before, that in regard of the principle,the power or habit (which 
foever it be that is infufedj they are all at once, being indeed all 
one ; and onely called feveral Graces from the diversity of their 
fubjeel, as redding in the feveral faculties of the foul > the life and 
reclitude of which feveral faculties and arTe&ions , are iruhe fame 
fenfe feveral Graces; as the germane, Trench, Brittijh Seas are fe- 
veral Seas. || And for the Ads, itismoft apparent, that neither 
Repentance, nor Faith (in the ordinary ftricl fenfe) is fuft, but 
Knowledge.There is no acl of the Rational Soul about any objeel 
preceding Knowledge. Thejr evafion is too grofs, who tell us, 
That knowledge is no Grace,or but a common acl: When a dead 
Soul is by theSpirit enlivned,its fiift acl is to know; & why (hould 
it not exert a fincere acl of Knowing, as well as Believing, and the 
fincerity of Knowledge be requifite as well as of Faith ; especially 
when Faith in the Gofpel-fenie, is fometime taken largeIy,contai- 
sing many acls, whereof Knowledge is one ? in which large fenfe, 

at% at cligaturjpfa prim digit i ncfyfu/cipitur, ant diligitur t nift hoc ipfa in corde 
ErgQ & fufcepuo & dcftderiutH gratia t opm cfl ipfw gratia. Fulgenr. de Verit. 


Pare, l . The Stints cvcrlafting Reft. 


indeed Eaith is the fall: Grace.This Conviction irnplycth alfo the 
ftibduing and (ilencing in forae meafure of all their carnal Rcafon- 
ings, which were wont to prevail againft the Truth, and a difco- 
very of the fallacies of all their former Argumentation*. 

2. As there mull be alfjSerfibility : God works 
on the heart, as wcllas the Head » both were corrupted, and out 
of order. The principle of new Life doth quicken both. Ail true 
Spiritual Knowledge doth pafsimo Arfedionf. That Religion 
which is meerly traditional.doth indeed fwim loofe tn the Brain ; 
and the Devotion which is kindled but by Men and Means, is hot 
in the mouth, and cold in the ftomack. The Work rhat had no 
higher rife then Educatk)n,Examp!e, Cuftom, Reading, or Hear- 
ing, doth never kindly pafs down to the Affe&ionr. The Under- 
ftanding which did receive but mecr notions, cannot deliver them 
to the Affcclions as Realities. The bare help of Doclrine upon 
an unrenewed Soul,produccth in the Underftanding,but a fuper- 
ficial apprehenfion, and half Aflfent, and therefore can produce 
in the Heart but fmall fenfibility. As Hypocrites may know many 
things, (yea, as many as the beft Chriftian) but nothing with the 
clear apprehenfions of an experienced man ; fo may they with as 
many things, beilightly affe&ed, but they give deep rooting to 
none. To read and hear of the worth of Meat and Drink, may 
raife fome efteern of them ; but not fuch as the hungry and thirfty 
feel, (for by feeling they know the worth thereof^ To view in 
the Map of theGofpel, the precious things of Chrift, and his 
Kingdom,rrtay lightly affeel ; But to thirft for, and drink of the 
living waters ; and to travel, to live in, to be heir of that King- 
dom, muft needs work another kinde of Senfibility. ItisChrifts 
own differencing Mark(and I had rather have one from hinrthen 
from any J that the good ground gives the good Seed deep root- 
ing; but fome others entertain it but into the furface of thefoyl, 
and cannot afford itdepth of Earth. The great things of Sin, of 
Grace, and Chrill, and Eternity, which are of weight one would 
think to move a Rock, yet (hake not the heart of the carnal Pro- 

, mariam. Rol- 

Iocus tin Colofs. 2. 1 1. page (mihl) i*i.Ne% pvofefto qui extra Cbriftum eft, ferio [entitle mortu. 
urn cfje, prtufauam incipiat ejfe in Chn(lo, & deg'tfta/c itUmqu* ex ipfo fob fluit y vitamjam fua- 
vem&iueuudm, quamt>o(lq>4amfemddcgu(la r unt homines, non tamum (mt'ueincipiunt mmem 
illam in quajaaicrunt.fcd eiiam ab ea tons animis abhorrent 3 nc% ulla conditione vitam Mam quam 
\ (entire incipiimt cumcacommutarent. Rollocus 1 + 1. 

O 4 feffor, 

z. The Soul 
1j fenfible of 
vvhac ic Uocu. 

Neccflity of 

Deui autm ne 
fideles obiivif- 
cantur illuu 
mortis in qua 
bafcrunty facit 
perpetuo iu 
odor ipfius tarn 
fatidus i & tawk 
ip forum nares. 
Nam mamnt 
reliquH* IHius 
mortis perpetuo 
dum hlc vidi- 
mus i ut ex his 
eflimcnt quan- 
ta in morte 
jacuerint ante- 
quam ex pes tint 
vivifiari cum 
ChriftofSr re 
centem ipfius 
retineant me- 


The Saints everlafting Reft, 


fcflbr nor pierce his foul unto the quick. Though he fhould have 
them al! ready in his Brain,and be a conftant Preacher of them t6 
others, yet do they lirtle affect himfelf: When he ispreffing 
them upon the hearts of others moft earneftly, and crying out on 
the ferflefnefs of his dull hearers, you would little think how in- 
fenfible is his own foul, and the great difference between his 
tongue and his heart; His ftudy and invention procureth him zea- 
lous and movjng expreffions ; but they cannot procure him anf- 
werable affections.Ic is mie,fome foft and paffionateNatures may 
have tears at command,when one that is truly gracious hath none: 
yet is this Chriftian with dry eyes, more folidly apprehenfive and 
deeply affected, then the other is in the midftdf his tears: and 
the weeping Hy pocrite wrll be drawn to h's (in again with a trifle, 
which the groaning Chriftian would not be hired to commit with 
Crowns and Kingdoms. 

The things that the Soul is thus convinced and fenfible of, are 
efpecially thefe in the Description mentioned. 

i. The evil of fin, The (Inner is made to know and feel, that 
the fin which was his delight, hisfport, the fupport of his credit, 
and eftate, is indeed a more loathfome thing then Toads or Ser- 
pents : and a greater evil then Plague or famine, or any other 
calamity: it being a breach of the righteous Law of the moft 
high God, difhonourabletohim, and deftructive to the (inner. 
Now the finner reads and hears no more the reproofs of fin as 
words of courfe, as if the minifter wanted Something to fay, to 
fill up his Sermon $ but when you mention his fin, you ftir in his 
wounds > he feels you fpeak at his very heart, and yet is contented 
you (hould (hew him the worft, and fet it home, though he bear 
:he fmart. He was wont to marvel what made men keep fuch a 
(Iff againft fin ; what harm it was for a man to take a little for- 
bidden pleafure: he faw no.fuch hainoufnefs in it,that Chrift muft 
needs die for it,and moft of the world be eternally tormented in 
Hell ; He thought this was fomewhat bard meafure, and greater 
punifhment then could poffibly be deferved by a little fleflily 
liberty, or worldly delight, negied of Chrift, his Word, or Wor- 
fbip, yea, by a wanton thought, a vain word, a dull duty, or cold 

I affeclion. But now the cafe is altered ; God hath opened his 

ter, Jedfolum 

per refpcHum ad divimm gratiam t &c. yita Spirit.Corol.i -So Papifts then confefs the 

damning merit of every lin. 


What the Soul 
is convinced 
and fenfible 

i. Of the evil 
of fin. 

Nulla, of en fa 
Dei eft venialis 
defejiifi tan- 
turn mo do per 
refpeftum ad 
div'mam mife- 
ricordiam, qua 
non vult de 
facia quamlibct 
offenfam impw 
tare ad mor* 
temptm iUud 
poflk juftifsi* 
me. Et ita 
quod peccatum 
mortale& ve 
male in effe tali 
non diflinguun 
tur intrinfece 
& effentiali 

Part. i. 

The Saints cverlafting Reft. 


eyes to fee that unexpreflible vilenefs in fin, which fatisfies him of 
the reafon of all this. 

2. The Soulinth's great work is convinced andfenfible, as 
of the evil of fin, fo of its own mifery by reafon of fin. They who 
before read the threats of Gods law, as*mendotheoldftoriesof 
forraign wars, or as they behold the wounds and the blood in a 
piclure or piece of Arras y which never makes them fmart or fear ; 
Why now they find its their own ftory, and they perceive they 
read their own doom, as if they found their names written in the 
curfe, or heard the Law fay as 2{athan, Thou art the man. The 
wrath of God fcemed to him before but as a ftorm to a man in 
the dry houfe ; or as the pains of the fick to the healthful ftandcr- 
by ; or as the Torments of Hell to a childe, that fees the ftory of 
Dives and Lazarus upon the wall ; But now he finds the difeafe 
is his own, and feels the pain in his own bowels, and the fmart of 
the wounds in his own foul. In a word, he finds himfelf a con- 
demned man,and that he is dead and damned in point of Law.and 
that nothing was wanting but meer execution to make him raoft 
abfolutely and irrecoverably miferable. Whetheifyou wil call this 
a work of the Law or Gofpel (as in feveral fenfes it is of both, the 
Law exprefling, and the Gofpel intimating and implying our for- 
mer condemnation,) fure I am || it is a work of the Spiricwrought 
in fome meafure in all the regenerate.- And though fome do judge 
it an unneceflary bondage, yet it is beyond my conceiving how 
he fhould come to Chrift for pardon, that fit ft found not himfelf 
guilty and condemned : or for life,that never found himfelf dead. 
The whole need not a phyfitian % but they that are fick- Yet I deny 
TiOt.but the difcovery of the* Remedy asfoon as the mtftry^mud needs 
prevent a great part of the trouble, and make the diflintt effefts on 
thefoul % to be with much more difficulty decerned ; Nay, the acHings 
of the foul are fo quick, and oft fo confufed.that the diftincl order 
of thefe workings may not be apprehended or remembred at all; 
And perhaps the joyful apprehenfions of mercy may make the 
fenfe of mifery the fooner forgotten. * 

i. Of Its own 
mifery, by 
reafon of fin. 

f Whether this be the work of the Law or Gofpel. 
* Why fome gracious fouls can fcaxce perceive^ ai 

3. So 

* Feck Dc 
homincm ad 

1 6 j j The Saints everlafting Reft. Part, i . 

- j . < i _ ______ __ 

Of the i * 3- So do:h the fpirit alfo convince the foul of the creatures 
Creatures va. , vanity and inefficiency. Every man' naturally is a flat Idolater j 
fifty and in. j our hearts turned from God in our firft fail ,• and ever fince the 
iufficiency. | Creature hath been our God : This is the grand fin of Nature : 
when we fet up to our felves a wrong end, we muft needs err in 
all the mean?. The Creature is to f every unregenerate man his 
God and Chrift. He afcribeth to it the Divine prerogatives, 
7llmt\llum ! * nd -Howeth it the higheft room in his foul ; Or if ever he come 
ful capacem & to'be convinced of mifery, he ffyeth to it as his Saviour arid fup- 
rcgnofuo ater- ply. Indeed God and his Chrift hath ufually the name ; and 
no dcfiinavit 5 fa jjj ^ e q;|i called both Lord and Saviour : But the real expecla- 

Zmrlall in \ tion is fr0m the Cteature > antl tbc work of God is ,aid °P™ it, 
^fidtm^urnuV ( how well it will perform chat work, the finner muft know 
quies 3 3 &c. j hereafter. ) It is his Pleafure, his Profit, snd his Honour, that is 
e fecit nos et'r t y natural mans Trinity j and his Carnal felfyh at is thefe in unity ; 
meapaces& Indeed it is that [l flefn that is the Principal Idol; the other three 
mlZuut'^ i * re ddfied iluheir reIati ? n t0 ou r felves. It was our firft fi»,to af. 
infinitatisyqui- ' pire to be as Gods;and its the greateft fin that runs in our blood, 
etisy&c. sed'm and is propagated in our nature from Generation to Generation. 
feacnon in no, * whet || God fhould guide us,we guide our felves; whence (hould 

b finmdcd°t 15 ^ e our Sovcra, § n > we ru ^ e our felves. The Laws which he gives us, 
we would correct and finde fault with ; and if we had the 
making of them, we would have made them otherwifc : When 
he (hould take care of us, (and muft, or we perifhj we will care 
for our felves: when we (hould depend on him in daily receivings 

capacitate & ' ' r J b ' 

defiderio 5 bac enim cfl ejus natura & effenlia, Sed (res Jlupcndi) ilia omnia indefnenter appctit, 
quart tve ; Sed infeipfo, non in Deo j adverfus quern non minus perfidus qum mifer 3 & ideomifcr 
quia per fidus rebeilavit. Ethac eft Origo vitiorum s &c. Quiaconditus eftcapax & appetens eel- 
fit udims Jed in Deo 5 Etfi a. Deo feparatus % pergit appetere cclfttudinem i fed in fe ; Et hac cftfuper. 
bia ; Quia honoris cficupidusjed in Deo.pergu bonoum fe&arijed fibi & in (e>& bac cflAmbitio, 
&c. Lib.U.i.cap.2i.§.6'.page 136. 

j Every natural man is an Idolater, and doth not indeed take the Lord for his GoJ. |J p f ide 
is the great fin againft the firft and great Commandment. * Man naturally is his own Idol. 
|[ Etfi qui primum pcuaty per receffum a Deo peccat 3 quia tamm peuando ftbi ipfife affixit y quando 
deinccps peccat s non\am per nudum rectffum it Deo peccat, fed per adbafionemai feipfup: j qua eft 
illi quafifecunda quadamfed adulter ina inclination jubftitutain loco gem an* iUius & finccra quam 
Creator omnipotens infer uer at , eam% paulatimdebilitans & obfeurans. Vixinonper nudum recejjum 
a Deo, quia iUaipfa adbafioinordinata adfe ipfum, conflat receffu a Deo, t.u.quam ejje formali 
& mali gno fpirit u dep-ravationis *& inordinationis fit*. Gibieuf. lib. 2. de Libert, cap 1^. §. 22. 
page 4 2 2. Hie eft ftattu bominis lapfii quern Amoi 'cm proprium communiter nuncupamusi de quo 
affirmare licet aliud nihil effe nifi ilium amor em quern initio cr eat ur a Dcus nobis infer uit % Sed a Deo 
a vulfum. & ad nos ipfos dertiatum & detorthm. G ib leut: lib . 1 . cap 2 1 § . 1 1 6, 


non nos ipfos ; 
Sed homo exciz 
dit 3 &c. non 
tamen ab ilia 

iPart. i 

The Saints everlajting Reft, 


we had rather keep our ftock our felves, and have our portion in 
our own hands ; when we (hould ftand to his difpofal, we 
would be at our own ; and when we (hould fubmit to his provi- 
dence, wc ufuaUy quarrel at it; as if we knew better what is 
good, or fit for us, then he ; or how to difpofe of all things more 
wifely: If we had the difpofal of the events of Wars, and the 
ordering of the affairs of Churches and States, or the choice of 
our own outward condition, it would be far otherwife then now 
it is ; and we think we could make a better difpofal, order and 
choice th«n God hath made. This is the Language of a carnal 
heart, though it do not always fpeak it out. When wefhould 
ftudyGod, we ftudy our felves ; when we (hould mind God, we 
minde our felves ; when we (hould love God, we love our carnal 
felves ; when we (hould truft God, we truft our felves j when we 
fhould honor God, we honor our felves ; and when we (hould 
alcribe to God, and admire him, we afcribe to, and admire our 
felves : And inftead or God, we would have all mens eyes and 
dependance on us, and all mens thanks returned to us, a/id would 
gladly be the onely men on Earth extolled, and admired by all. 
And thus we are naturally our own Idols: But down falls this 
Dagon, when God doth once renew the foul: It is the great bu(i- 
nefs of that great work, to bring the heart back to God himfelf. 
He convinceth the (inner, i. That the creature or himfelf, can 
neither be his God, to make him happy. 2. Nor yet his Chrift, 
to recover him from his mifery, and reftore him to Gcd, who is 
his happinefs. This God doth not onely by Preaching, but by 
Providence alfo ; Becaufe words feem but winde, and will hardly 
take off the raging fenfes ; thereforedoth God make his Rod to 
fpeak and continue fpeaking, till the (inner hear and hath learned 
by it this great kffon. This is the reafon, why affliction doth fo 
ordinarily concur in the work of Converfion; Thefereal Argu-* 
ments which fpeak to the quick, will force a hearing, when the 
moft convincing and powerful words are flighted. When a (inner 
made his credit his God, and God fhall cafthim into lowed dif- 
grace , or bring him that idolized his rches, into a condition 
wherein they cannot help him ; creaufe them to take wing and 
fleaway, or the ruft to corrupt, and the thiff to (teal his adored 
God in a night, or an hour , what a help is here to this work of 
Conviclion? When a man that made his pleafure his god, whether 


works back the 
heart to God 

It convinceth, 
firft, That the 
Creature can. 
not be our 
God 5 fe- 
condly, Nor 
our Jefus. 
and efpecially 
A fH id ions, 
do ufually 
much further 
this Convicti- 


The Saints ever lofting Keft, 


* Finis Gfer an- 
tis malum eft 
Bonum. Bonum 
eft Principium 
& finis mali 3 
eo modo quo 
malum utyoj, s 
gaudcre poteft $ 
eflfj axioma 
receptijfimum 5 
Nemo inten* 
dens in malum 
opcratur : ut 
pro'mde iUe 
etiam quifacit 
malum jntmdit 
Bonum. Obfer- 
vat Dionyf. 
jtliucLefle quod 
fit, Aliud quod 

eafe, * or fports, or rriirth, or company,or gluttony, or drunken- 
nefs,or cloathing,or buildings or whatsoever a ranging eye,t curi- 
ous ear,a raging appetite,or a luftful heart could dcfite; and God 
fhali take thefe from him, or give him their fting and curfe with 
them, and turn them all into Gall and Wormwood ; what a heJr> 
is here to this Conviclion . ? When God (hall caft a man inu> 
ianguifhing (icknefs, and inflift wounds and anguifh on his heart, 
and ftir up againft him his own Confcience, and ihen, as it were, 
take the (Inner by the hand, and lead him to credit, to riches, no 
pleafure, to company, tofports, or whatfoever wasdeareftto 
him, and fay, Now try if thefe can help you 5 can thefe heal thy 
wounded confcience ? can they now fupport thy tottering co> 
tage ? can they keep thy deputing foul in thy body? or fave thee 
from mine everlafting wrath? will they prove to thee eternall 
pleafures ? or redeem thy Soul from the eternal flames ? cry 
aloud to themand fee now, whether thefe will be inftead of God 
and his Chrift unto thee. O how this works now with the tinner / 
appetitur.'Ap- 1 When fenfe it felf acknowledgeth the truth, and even the flefh is 
fitm^iuwdu' conv,nce «°f tn e Creatures vanity, and our very deceiver is un- 
fciiicct Yonim i deceived. Now he defpifeth his former Idols, and cailcch them 
inordinate ap. fall but filly Comforters, Wooden, Earthen, Dirty gods, of a 
petitur 1 dum , few days old, and quickly perifhing .- He fpeakethas contemptu- 
appcutur bo- ouflyof them nsBartfck, of the Pagan Idols, or our Martyrs of 
eowidefiiZii the Papifts God of Bread, which was yefterdy in the Oven, and 
fumm & quod * s t0 morrow on the Dunghil : He chideth himfelf for his former 
appetcre tene- folly, and pitieth thofe that have no higher happinefs. Opoor 
mur. Gibieuf. j Crosfks t C*far, Alexander ■, ^thinks he J how fmall, how (hort was 
20 §^ lbe 2 C ' 1 y° ur happinefs I Ah poor riches 1 bafe honors I woful pleafures ! 
" fad mirth / ignorant learning I defiled, dunghil, countetfeit righ- 
teoufnefs / poor ftufT to make a god of/ fimple things to fave 


Sed Quaftio 
eft, Vtrum pri- 
nt fit in pecca- 
to vel Averfio 
a. Deo t vel con- 
verfio ad ere a ■ 
verfionem pra- 

cedere, converfionem autcm indebitam ft qui : ncc ullum effepeccatumnifi pracefferit averfio a Deo $ 
Convcrfionamj s adcrcaturam, none(lindebita& inordinata, nifi prout import at hbafionemabfc- 
hit am adcreaturam, & dercliclioncm Dei ] atcp. adeo nifi fubefl avtrfioni ?i Deo tanquam form*. 
Gibieuf. Jib. 2. ca. 20. §.5. page 425. This averfion from God is from him both as che firft and 
laft, the Principium & finis, theiirit Ruler and the /chief Good ; as Gibieuf ub.fub.§.%. 

nab'e ? 

fouls 1 Wo to them that have no better a portion, no furer favi- 
ours, nor greater comforts then thefe can yield, in their laft and 
great diftrefs and need I In their own place they are fwect and 
lovely ; but in the plice of God, how contemptible and abomi- 

Part, i 

The Sdnts ever lifting Reft, 

nable I They that are accounted excellent and admirable,withio 
the bounds of their own callin ^fiaould they ftep.inro the throne, 
and uiupSoveraignty, would Toon in the eyes of all, be vile and 



4. Of the 
need of 
Chrift,and his 
iufficiency, . 
anc* worth. 
®u*[ Are 
not all the 
ed works com. 
mon, till this 


4.The fourth thing that the Soul is convinced and fenfible of, 
is, The Abfolute Necefsity, The Pull fufficiency, and Perfect Ex- 
cellency of Jefus C hrift. It fs a great Queftion, whether all the 
forementioned works are not common, and onely preparations 
unto this ? They are preparatives, and yet not common ; Every 
leffer work is a preparative to the greater > and all the firft works 
of Grace, to thofe that follow : fo Faith is a preparative to our 
continual living inChrift, toour Juftification,and Glory, There 
a:e indeed common Convictions, and fo there is alfo a common 
Believing. But this as in the former terms explained, is both a An J 
fanclifying and faving work ; I mean a faving ad of a fanclified 
Soul, excited by the Spirits (pecial Grace. That it precedes Jufti- 
fication, contradicts not this; for fo doth Faith it feif too : Nor 
that it precedes Faith, is any thing againft it ; for I have (hewed 
before, that it is a»part of Faith in the large fenfe 5 and in the 
ftricl fenfe taken, Faith is not the firft gracious aft, much lefs that 
acl of fiducial recumb^ncy>whichis commonly taken for the juftt- 
fyingacl: Though indeed it is no on« (ingle acl, but many that , 
are the condition of Juftification. U thefe Divines 

that are angry 
with rrie for denying Faith to be properly an Inftrument of Iufiification, to regard great Qba. 
miers judgement, who faith,, Tidcm effecaufa?n luflificationis ncgo : tunc cn'm lufiificationQn 
effetgratuitajedex nobis > At eft mere gratuitajiiy* uttam htbet caufam prater Dei mi{ericordhim. 
Uucfj dicitUY Fides Juftificsre, non quia t-fpeiat luflificatioTiem ; Scd quia cffjcititr in Iuflificato 
& (Cqutritm a iuflificato 3 adco ut nemo qui fruatur ufu m'wiis, Iuftificatus jit ni ft qui habeatbtic 
(idem ; nefy ullus babct b**c fidemquinonfit luflifcatus. Chamier.To 3. lib. 13, cap. 6. And it 
k be no Caufe, it i> certainly no proper Inftrumtnt. It is faith Cham, tantnmritio Jen modus 
agenda cap. 6. §.6,7* 

1. Ofthe 
neceflity of 

This conviction is not by meer Argumentation^ a man is con- 
vinced of the verity of fome inconccrning confluence by difpute; 
but alfo by the lenfe of our deiperate mifery,?s a mm in famine of i thrift. 
the necessity of focd.or a man that had lead or heard his fenreneef 
of condemnation, is convinced of the abfolute necefsity of pat. 
don ; 01 a» a man chat lies in prifou for deb:, is convincedot the 



* That this 
was. not per fc- 
Uuiencm ftriclte 
fumptam , fed 
per fatisfaclto- 
per folutioncm 
?ju(deir.(ne in 
fen fit mar all 
vcl Lcgali) fed 
tantidem. vide 
dodif. Parke- 
ram de De- 
fcenfu Chrifti 
!•$• pageio8. 
fitRivetam In 
Difputat. de 
Satisfaft. Et 
Ball de F*de- 
re. Et Came, 
ronem fsepius, 
utoper. Vol. p. 
363 >&c. (the 
three Brittiih I 
judge astxeel 
lent Divines 
as moft ever 
the Church 
enjoyed fince 
the Apoftles: 
and the fourth 
is as famous 
as moft new 

The Saints evcrlaftwg Reft. 

Part, 1 . 

neceffity of a furety to difcharge it.* Now the (inner finds himfelf, 
in another cafe then ever he was before aware of; he feels an in- 
fupportable burden upon him, and fees there is none but Chrifc 
can take it off ; he perceives that he is under the wrath of God. 
and that the Law proclaims him a Rebel and Out-Law,and none 
but Chrift can make his peace ; he is as a man purfoed by a Lyon, 
that muftperifh if he nod not prefent fanSuary; he feels the 
curfe doth lie upon him, and upon all he hatb for his fake, and 
Chrift alone can make him bleffed ; be is now brought to this 
Dilemma ; either he rauft have Chrift to juftifie him, or be eter- 
nally condemned > * he muft have Chrift to fave him, or burn in 
Hell for ever j he muft have Chrift to bring him again to God, 
or be (hut out of his Prefence everlaftingly. And now no wonder, 
if he cry as the Martyr Lambert, None but Chrift, none but Chrift. 
It is not Gold but Bread, that will latisfiethe hungry; nor any 
thing but pardon that will comfort the condemned. AH things 
are now but f drofs and dung ; and what we counted gain,is now 
but lofs in comparifon of Chrift. For as the (inner feeth his utter 
mifery,and the difabiluy of himfelf,and all things to relieve him; 
fohe doth perceive that there is no favingmercy out of Chrift ; 
The truth of the threatning, and tenor of both Covenants, do 
put him out of ail fuch hopes. There is none found in Heaven or 
Earth that can open the fealed \\ Book , fave the Lamb $ without 
his Blood there is no Rem ffion ; and without Remiffiofn there is 
no Salvation. Could the (inner no;v make any fliifc without 
Chrift ; or could any thing elfe fupply his wants , and fave his 
foul; then might Chrift be difregarded: But now heis con- 
vinced, that there is no other * name, and the necejftty uab- 

living.) Eut folate* 
fully on this 

.Queftion (though in a contra&ed Me) Is Orotm de fatisfa&ime. * Etfi in nrgotio Ixfiifi- 
cationh magno pmculo crratur, front cade re witroverfia procedit inter nos & Vontificos, Vtrum 
viz. Gratia, dei iufiificatio nobis conttigat , anmcritisnoflris (Mark ; the Queftion is not of the 
Conditional ity of Obedience to Chrift, but of Merit ; ) Attamenprout inter ms & Pifcatorem 
conttever/iainfltiititur, Pajjivamtantum an etiam Acliva. Chrijli Obediential luflificemur'ceram 
Deo, tjkUo prorfm crratur pcricn'o. Vtrob:^ inim Iufiificationis caitf* Dei gratia & Chrifli meritU 
a(cribuntur> non anion operibis nofiris. Dr. Twifs. contra 5. \Phi\. j, 7, 8,9. 
(I Revelations 5.3^,5,6. Heb.9.21, & 13,11. *AftS4.i*. 

i. OfChrifts 

2. And as the foul is thus convinced of thenecefficy of Chnfi, 
fo alfo of his full fufficiency. He fees though the Creature cannot, 


IPart i 

The Saints tvtrlafting Reft. 

and himfelf cannot, yetChriftcan. Though the fig-leaves of our 
own unrighteous righteoufnefs are too (hort to cover our naked- 
nefs, yet the Righteoufnefs of Chrift is large enough: Ours is dif- 
proportionablc to the juftice of theLaw ; bw Chritts doth extend 
to every tittle. If he intercede, there is no denial $ fuch is the 
dignity ofhispirfon, and the value of his merits, that the Father 
grantethallbt defireth: He tells ns himtelf, that the Father 
heareth bimjlways. Hisfufferingsbcinga perfecl fatisfaclion to 
the Law, and ill power in Heaven an Earth being given to him, 
be is now able to fupply every of our wants, and to fave to the ut- 
termoft all that come to him. 

Queft.H**> c*nlk*<fo hudetth u fmffieient for me^ifnotfor aM 
And hew u it fftfficitttt for fill jf not ftitfered for *ll 7 

Anf». Bccaofe I will not interrupt my prelent difcourfo with 
controvert*, I will fay fomething to this Queftion byitfelfin 
another Ti acl, if God enable me. 

3. The Soul is alfo here convinced of the perfecl excellency of 
Jefus Chritl; both as he is considered in himfelf,and as confidered 
in relation to usj both as he is the onely way to the Father,and as 
he is the end, being one with the Father : Before,he krrew Chrifts 
excellency as a blinde man knows the light of the Sun-but now as 
one that behoideth it s glory. 

And thus doth the Spirit convince the Soul, 



3. A Ftcrthisfenfibleconviclion, the Will difcovereth alfo its 
Exchange 5 and that in regard of all the four forememion- 
cd objects. 

1 . The An which the undemanding pronounceth evil, the will 
doth accordingly turn from with abhorrency. Not that the fenfi. 
tive appetite is changed , or any way made to abhor its object : 
but when it would prevail againft the conctufions of Reafon, and 
carry us to fin againft God, when Scripture fhould be the rule,and 
Reafon the Mafter, and Senfe the Servant : This diforder and 
evil, the Will abhorreth. 

2. The raifery alfo which Gn hath procured, as be 
hebewaikth. It is impoflble th;t the foul now living, fnould 
look either on its trefpafs againft God,or yet on its own felf pro 


John 11.41, 


$.And of his 

Now of the 
change of the 
Will, and Af- 
f eft ion. 
1. ltturneth 
from fin with 

2. Abhorreth 
and lamentcth 
its miferable 


The Saints everlafting Kefll 


cured calamity, without fome compunction and contrition. He 
that truly difcerneth that he hath killed Chrift, and killed himfelf, 
will furely in fomc meafnre be pricked to the heart. If he cairnpt 
weep, he can heartily groan 5 and his heart feels what his under- 
ftanding fee?. 

3 . The Creature he now renounceth as vain,and turneth it our. 
of his heart with difdain. Not that he undervalued it,or difclaim* 
eth its ufe 5 but its Idolatrous abufe, and its unjuft ufurpation. 

There is a twofold fin flOne againft God himfeJf,as well as his 
Laws j when he is caft out of the heart, and fomcthing elfe doth 
take his place : This is that I intend in this place. The other \l 
when a man doth take the Lord for his God, but yet fwerveth in 
fooie things from his command?; of this before. It is a vain di- 
ftinction that fome make, That the foul rauft be turned firft from 
Cm ; fecondly,from the Creature to God : For the fin that is thus 
fee up againft God, is the choice of fomeshing below in his ftead $ 
f and no Creature in it felf is evil, but the abufe of it is the fin. 
Therefore to turn from the Creature, is onely to turn from that 
finfull abufe. 

$. Renounceth 
all his former 
Idols and Va- 
Sin is, firft, 
Dlrealy a- 
gainft God as 

Secondly, DL 
redly onely 
Of the firft 
fort, is onely 
|T This fin di- 
rectly againft 
God himfelf, 

as it is in the underftanding and fpeech,is called Blafphemy thxxt as it is in the Iudgement, Will, 
A ffe&ions and Action altogether, is called idolatry or Atheifme : Great Athanafns approves of 
this diftlnction of fin j In his judicious difcourfe of the fin againft the Holy Ghoft 3 he faith : 
[Between #? m tbegeveraljmd Blafpbemy 3 this is the difference: tie that jmneth s tranfgrefieththe 
Law : He chat Blafphemeth, committeth impiety againft the Godhead it felf.] 

t Vt enlm debittu amor noflri non eft nip pout inchtdit ordinem ad Deum: it a amor noflri inord'u 
nam mquit intelligi tnfipyout impvrtat nceffum a Deo. Gibieuf. lib. a, de Libert. Dei. cap.19. 
S.J ». page 412. 

In what fenfe 
\ we turn from 
the Creature. 

* Pcccare eft 

fubjici creatn 

?* contra Or, 

dhem Dc'^ ut 

Gibieuf. U. 1. 

de Libertate 

creat. page 4. 

Et qui Pacta* 

fempc appetit Bonmp&ticiilr.rc 

riq, fvholaftic. 

Yet hath the Creature here a two- fold consideration. Firft, As 
it is vain and infufficieat to perform what the Idolater expecteth, 
and fo I handle it here.Secondly, * As it is the objecl of fuch (infill 
abufe> and the occafion of fin ; and fo it falls under the former 
branch, of our ^turning from fin,]| and in this finfe their divifion 
may b# granted; but this is onely » various refpect ; for indeed it 
is ftill onely our finful abufe of the Creature, in our vain admira- 
tions, undue eftimations, too ftiong affections, and fsl.'e expecta- 
tions which we turn from. 

nt idem Gib, &Bradwardin. & Aquin. & Twill". &ple. 


Pare. i. 

The Saints everlaflirg Reft. 


There is a twofold Error very common in thedefcriptions of A twofold 
the workofConverfion. The one, ofthofe who onely mention Error in the 
the finncrs turning from fin to God, without mentioning any defer ipt ions of 
receiving of Chrift by Faith. \ The other, of rhofe who on the j Converl,oa ' 
contrary, onely mention a finners believing, and then think they I 
have faid all. Nay, they blame them as Legalifts who make any 
thing but the bare believing of the love of God in Chrift to us, 
to be part of this work; and would per fwade poor fouls to que- fr^fin" is as 
ftionalltheir former comforts, and conclude the work tohavc eflenrial'to 
been onely 1 *ga! and unfound^ecaufe they have made their chan- true Conver- 
ges of h2ar> and curning from fin and Creatures, part of it; and W» °" r bc ' 
have taken up part of their comfort from the reviewing of thefV, £^ iri 
as evidences of a right work. Indeed, (hould they takeuphere 
without Chrift, or take fuch chan^ irftesd of Chrift,in whole or 
| in part, the reprehenfion wereiuft, and the danger great. But 
can Chrift be the way, whc.e the Creature is the end ? Is he not 
onely the way to the Father / And muft not a right end be in 
tended before right means ? Can we feek to Chrilt to reconcile 
us to God, while in our hearts we p-efer the Creature before 
him 2 Or doth God difpoiTefs the Creature , and fincerely 
turn the heart there-from , when he will not bring thefouito 
Chrift ? Is it a work that is ever wrought in an unrenewed foul ? 
You will fay, That without Fait h it is imfojfible to [\ plea fe God. 
True ; but what Faith doth the Apoftle there fpeak of f He that 
cometh to God,muft believe that God is.and that he is a reward 
er of them that diligently feek him. The belief of Lhe Godhead 
muft needs precede the belief of the Mediacorfhip; and the 
taking of che Lord for our God, muft in order precede the taking 
of Chrift for our Saviour : though our peace with God do follow 
this; Thertfore Paul when he was to deal with the Athenian 
Idolaters teacheth them the knowledge of the Godhead fuft,and 
the Mediator afterwards. But you will fay, May not an unrcge- 
nerateman believe that there is a God ? True ; and fo may he 
alfo believe that there is a Chrift : But he can no more cordially 

as proper pans 
of true converfcon as Faith : And that the Scripture gives no ground for any fuch reftraint,buc 
joyns Repentance and other Godly ads with Faith. 

|| Hcb-n.6. Belides, though the perfonpleafe not God, norhis anions, foasforGod to 
jultifie them, or to take delight in tl»em as gracious ; yet (ome aitionsor" wicked men, tending 
to Reformatio^may pkafc God in Come lefy&fccundum quid ; as Jbabs Humiliation. 

P acctpc 

f Perufe Mr. 

vindic Gratia. 
P«& 1 $1* where 
he mews you 
what darknefs 
and ConwfioO 
ii in rhe wri- 
:in b of many 
.eirnc'i men, 
by their re? 
th lining con. 
terftori co the 
bare JdofBes. 
lkving, not fo 
much as men« 
other '-race. 
And that to 
Repent, to 
Love God & 
our Neigh 
bour, to ab- 
ftain from 
evil, to pract- 
ice duties, are 


The Saints tvtrhft'tng Reft. 


A flit ncceffi- 
ty, both of 
coming to 
God as the 
End, or our 
chki Good ; 
and to Chrift 
as the way to 
the Father. 

([ £>uum inter 
fe comptiyantur 
& diftinguun- 
tur, feu dl" 
flincJe a. nobis 
jaluiis illius 
pxrtcsj turn 

accept of theLord for his God, then he can accept of Chrift for his 
Saviour. In the foul of every unregeneratc man, the Creature 
pofifeffeth both places, and is both God and Chrift. Can Chrift 
be believed in, where our own Righteoufnefs, or any other thing 
is trufted as our Saviour ? Or doth God ever throughly difcover 
fin,and mifery,and clearly take the heart from all Creatures, and 
Self- righteoufnefs, and yet leave the foul unrenewed ? The truth 
is,where the work is fincere, there it is entire ; and all thefe parts 
are truly wrought : And as turning from the Creature to God, 
and not by Chrift, is no true turning ; fo believing in Chrift, 
while the Creature hath our hearts, is no true believing. And 
therefore in the work of Self examination, whoever would find 
in himfelf a through-fincere work, muft find an entire work ; 
even the one of thefe as well as the other. In the review of 
which entire work, there is no doubt but his foul may take com- 
fort. And it is not to be made fo light of, as mod do, nor put by 
with a wet finger, That fcripture doth fo ordinarily put Repent- 
ance before Faith , and make them joyntly || conditions of the 
Gofpel : which Repentance contains thofe ads of the Wils aver- 
(ion from fin and Creatures, before expreft. It is true, if we take 
Faith in the largeft fenfe of all *, then ic contains" Repentance in 
it; but if we take it ftriclly^o doubt there is fome ads of it go be- 
fore Repentance, and fome follow after. 


juflificationisrationembabct Conditionis prarcquifiU ; nemo enim jufiificatur nifi per fidemi Re- 
fpeftu atitem fanftificatltmis (i.e.% holy life^and holy motions of the heart) bjbctfe ut ejus Caufa 
Do&ifs.Ludov.Capellus in 1 hef.Satmur. i io.§. 39. * f/i-^.As it is put for all obe- 
dience to the Commands proper to the Gofpel.. 

Which part of 
this turning 
goes firft. 


Vet it is not of much moment, which of the a&s before men- 
tioned,we fball judge to precede 5 Whether our averfion from fin, 
and renouncing our Idols, or our right receiving Chrift ; feeing 
ic all compofech but one work, which God doth ever perfect 
where he beginneth but one ftep, and layeth but one ftone in 
fincerity. And the moments of time can be but few that interpofe 
between the feveral ads. 

Ifanyobjecl, That every Grace is received from Chrift, and 
therefore mull follow our receiving him by Faith. 

I anfvver,There be receivings from Chrift before believing, and 
before our receiving of Chrift hinffelf. Such is all that work of 
the Spirit, that brings the foul to Chrift; And there is a paffive 


Part. i. 

The Saints everlaflhg Reft. 


receiving of grace before the active. Both power and act of Faith j 
ire in order of Nature before Chrift, actually received ; and the J 
power of all other gratious acts,is as foon as that of Faith.Though 1 
thrift give pardon and falvarion, upon condition of believing; 
yet he gives not a new heart, a fofc hearr,Faith it felf, nor the firft j 
true Repentance on that condition r No more then he gives the 1 
Preaching of the Gofpel, the Spirits motions to believe, coupon j 
a pre-requifite condition of believing. 


4. \ Nd as the Will is thus averted from the fore-mentioned 
,/\Objects; fo at the fame time doth it cleave to God the' 
Father, and to Chrift. Its firft acting in order of Nature, is to- 
ward the whole Divine EiTence 5 anditconfifts efpeciilly in Se- 
lecting and dcfiring God for his portion and chief Good , ] 
Having before been convince&,That nothing elfe can be his happi- 1 
nefs, he now finds it is in God ; and there looks toward it. But 
it is yet rather with defire,then hope. For alas, the (inner hath al- 
ready found himfelf co be a ftranger and enemy to God,under the 
guile of fin, andcurfeofhis Law; and knows there is no coming 
to him in peace, till his cafe be altered .• And therefore having 
before been convinced alfo, That only Chrift is able, and willing 
to do thiF;ind having heard this mercy in the Gofpel freely offer : 
ed, his next act is, Secondly, Qto accept mod affectionately of 
Chrift, for Saviour and Lord.] I put the former before this ; be- 
caufe the ultimate end is necciTanly the firft intended ; and the 
Divine Eflence is principally that ultimate end ; yet not excluding 
tfle humane nature in the lecond perfon : But C hrift as Mediator 
is the way to that end ; and throughout the Gofpel is offered to 
us in fuch terms as import his being the means of making us hap- 
py in God. And though that former act of the foul toward the 
<J odhead,be not faid to juftifie, as this hft dothjyet is it (I thin!;) 
as proper to the people of God as this : not can any man unr ge- 
nerate, truly chufe God for his Lord. his portion, and chief good< 
Therefore do they both miftakc : They who onely mention our 
turning to Chrift, and they^ho only mention our turning to 
God, in this work of ConveHon, as is touched before. Pauls 
preaching was Repentance toward God, and Faith toward our 
P 2 Lord 

§• J, 

As the Will 
turns from 
evii,fo at the 
fame time to 
God, and the 
head in order 
of Nature. 

2.T0 the Me- 
diator as the 
way 3 which is 
by Faith. 

Iohn 14.6* 


A&S 20. 21, 

& 1.. 18. 
& 16. 10. 

VVh3t juftify* 
ing Faith U. 

Irs proper 
Ad is the Ac- 
ceptation of 

* So doctor 
Pre (ions judg- 
ment is ; and 
Maftcr milk 
againft the 

The Saints everlajlmg Reft. 

Part, i 

Lord Jefus Chrift. And life eternal, confifts firft in knowing the 
onely true God, and then, Jefus Chrift whom he hath lent, John 
1 7.5. The former is the Natural part of the Covenant £ To take 
the Lord only for our God] The latter is the fupernatural par#i 
[To take Chrift only for our Redeemer JThc former is firft necef- 
lary, and implyed in the latter. 

Though Repentance,and good works,&c. arc required toWr 
full Juftifkat ion, at judgement, as fubfervient to, or concur Stat 
with Faith; vet is che true nature of this juftifying Faith it felf con- 
Chrift offered, tained in affent and m trmQmoft affectionate accepting of Chrift 
for Saviour and Lord. 3 And I think it neceflarily contains all this 
in it: Some plead it the Affcnting aft only : fome a Fiducial 
adherence,or recumbency. I call it £* Accepting,"] it being prin- 
cipally an acl of the Will : butyetalfoofthe whole foul, li This 
[^Accepting] being that which the Gofpel preffeth to,and calleth 
Lord Br or^ | rne [Receiving of Chrift : ~}l call it r |[an Affectionate accepting,] 
p s>4- It 1$ an ! though Love feem another acl quite diftind from Faith, ( and if 
Accepting of J y u take Faith for any one fingle acl, fo it is ; ) yet I take it as ef- 
1 fential to that Faith which juftifics T accept Chrift without 
Love, is not juftifying faith. Nor doth Love follow as a fruit, 
but immediately concur . nor concur as a meer concomitant, but 
effentialtoatrue accepting. For this Faith is the receiving of 
Chrift,cither with the whole foul,or withpart.*not with part on- 
ly , for that is but a partial receiving : And moft clear Divines of 
late conclude, That juftifying Faith rtfides both in the Under- 
{landing and the Will • therefore in the whole foul,and fo cannot 
be one fingle a& I addjt is the frnoft^affeclionate accepting of 
Chrift ; becaufelie that loves f Father,M uther.or any thing more 
then him, is not worthy of him,nor can be his Difciple ; and con- 
fequently not juftified by him. And the truth of this * affecSion 
is not to be judged fo much by feeling the pulfe of it, as by com- 
paring it with our affcclion to other things. He that lovcth ne- 

ed, rather then 
th. belief of 
a Proportion 
affirmed. So 
that excellent 
and Divine. 
Love to 
Chrift, whe- 
ther it be not 
rffemidl to 
Faith j See 
more cf this in 
the Petitions 
of Iuftificati- 
on. Love to 

Chrift miift be the ftrongeft Love. To accept is oneiy velfrbonm oblatttm ; and to love, as it 
is in the Rational Appetite, is onely velle binum too (as Aquinas-oh) fo that Faith as it is in the 
Will (in its moft proper Aft) and Love as in the fame faculty towards the fame obje<3, are but 
two names for one thing. But this with fubmiifion ; The objections are to be anfwered elfc. 

(I Scriptura fere uthwt verbo htty-gtiviiv, quod propter fojjMfts <?/? tutlui. lllitdjribuitur fidei 
multetiesy ubildnfeniusy&c. EtBd\at.Q ( edeWe{l C 
de Juftif.Difp.i z.p .657. \ Luke 14.26. * Pin^s Serm. 


p/2 Cbriftum Rtti^.Johan.Crocius 

Pare. i. 

The Saints ever Up ng Reft. 

thing fo much as Chrift, doth love him truly ; though he find 
caufc ftill to bewail the coldnefs of his Affe&ions. * I makcXhrift 
himfelf the Objecl of this Accepting,it being not any Theological 
Axiom concerning himfelf, but himfelf in perfon. I call it Qan 
Accepting him for Saviour and Lord.] For in both relations will 
he be received, or not at all. f *t is not onely to acknowledge his 
fuj&rings, and accept of pardon and glory ; but to acknowledge 
hiffoveraignty , and fubmit to his Government , and way of la- 
ving ; and I take all this to be contained in juftifying Faith. The 
vileft finner among us will accept of Chrift to juftifie and fave him, 
if that only would ferve the turn to his juftification 

' jugal Love, is 

npon the perfon of Chrift,rather then any thing that comes from him,faith Burroughs on Hofca p. 
603. irerueus lib. i.pnge 6. faith, that the Valentinians would call Chrift their Saviour, but 
not Lord.Iuftifylng Faith is the Accepting Chrift both for Saviour and Lordv So that our Sub, 
jection to Chrift as our Lord, Is part of that Faith which juftlfieth.How thisdiflfers from the ab- 
horred doctrine of the Socinians, you may fee In the Aphorifms oFTuftification, Where you (hall fee 
that alfo fullyer proved, which here I do but briefly mention. 


* Fides con ft' 
dirat Chriflum 
ut Rcdempto- 
noflrum 3 inqult 
Camero Pra> 
lect. in Matth. 
Vol. 78. 
t The pitch of 
your love, if It 
be a right con. 

What Chrift 
doth for us 
upon our Ac- 

|| Cbrifio refer- 
vabatur omnia 
retro occulta 
undue Aub'ita.- 

The work (which Chrift thus acccepted of ,is to perform) is,to 
bring the finners to God, that they may be happy in him 3 and 
this both really by his Spirit, and relatively in reconciling them, 
and making them fons ; andtoprefentthemperfecl before him 
at laft, and to poffefs them of the Kingdom. (| This will Chrift 
perform ; and the obtaining of thefe, are the finners lawful ends 
in receiving Chrift. And to thefe ufesdothhe offer himfelf unto 

ta dirige/Cy 
prtlibata fupplerc,pr*dieata rcp/afcntare^ortuoritm certe RefurccTionmfion modo per femetipfum y 
vcrum ctiam in femetipfo } probarc. Tettullian in Refurrect.Carnis in principio page. 4*5. 

5. To this end doth the finner now enter into a cordial Cove- Covenanting 
nant with Chrift. As the preceptive part is called the Covenant, w»hChnft,is 
fo he might be under the Covenant before, as alio under the ^of""* 
offers of a Covenant on Gods part. Bu: he was never ftrictly,nor 3 Ctua i Con- # 
comfortably in Covenant with Chrift till now. He is lure by the verfion,and of 
free offersxhat Chrift doth confent; andnowdoth hecordia-ily ourChrifti- 
cocfent himfelf; and fo the agreement is fully made ; and it was ^xt' Cfcrift 
never a match indeed till now. deUvi-eth 

himfelf to the 

6. With this Covenant concurs Qa mutual delivery : ~] Chrift finner, and he 

delivereth himfelf in ail comforcauk Relations to the finner-, J? 11 ?!?* 

p , himlelfupto 

1 3 an " Chrift. 

x 79 I The Saints everlafling Reft. Part, i . I 

*5i i$w tra. ! and the (inner * deliverethup himfelf to be faved and ruled by 
didetisvquod | Chri £ This which j ca n the delivering of Chrift, is his aft in 
"iZ*ineum ? nd b y che Gof P el 5 without any change in himfelf: the change 
& suhjeftie- a i is only in the finner, to whom the conditional promifes become 
nem^eulfics j equivalent to Absolute, when they perform the conditions. Now 
ej:u anm^ & j doth the foul rcfolvedly concludej have been blindly led by flefti 
and luftjaad the world, and devil too long already, almoftto my 
utter deftruftion • I will now be wholly at the difpofe of my 
Lord, who hath bought me with his blood, and will bring me to 
his glory. \\ And thus the compleat work of faving Faith con- 
fifteth in this Covenanting, or Myftical marriage of the finner to 

cm perfeftum 


temnon Credi* 

dens ci, & fu- 

gerii manui 

ejus, aitcdufa 


inte, qui no'/i 

Obedifli 5 fed 

non in ilio qui vocavk : llle mm mi fa qui vocarent ad nuptias ; qui autem non Obedierunt ei,fe« 

ipfos privavemnt Kegia ccena. Sed ille qui non confequitur eam/fibimet fu* imperfcQiosk-e^ cau/a. 

Hcc enim lumen deficit propter ess quifcipfos extcecaverunt>&c. Irena*us adv.hjeref. lib.4.cap. 76. 

|[ So Dr.Prefton eels you frequently. And in the primitive times none were baptized without an 

exprefs Covenanting,wherein they Renounced the World , Fle(h,and Devll,and engaged them- 

felves to Chrift,and promifed to Obey him,as you may fee in Tertul. Origen^Cyprian^ and others 

at large. I will cite but one for all, who was before the reft : and that is Juflin Martyr ; fpeaking 

of the way of Baptizing the Aged > faith , How we are Dedicated to God being Renewed by 

Chrift, wevyillnowopentoyou. As many as being perfwaded do Believe thefe things to be 

True which we teach, and do promife to live according to them, they firft learn by Prayer and 

Fafting to beg pardon of God for their former (insjour felves joyning alio cur Prayer and Faft. 

ing.Then they are brought to the water,and are Born agalnfor Baptized) in the fame way as we 

our felves were born again. For they are warned with water in the name of the Father, the Lord 

and God of All, and of our Saviour Jefus Chrift ; and of the Holy Ghoft. Then we 

bring the perfon thus warned and Inftru&cd to the Brethren, as they are called, where the Af- 
fembiles arc ; that we may pray both for our felves and for the New Illuminated perfon, that 
we may be found by true Do&rlne and by good works, worthy obferYers and keepers of the 
Comandments: and that we may attain eternal Salvation. Then there is brought to the 
Chief Brother (fothey called the chief minifter ) bread, and a cup of wine (warned,) which 
taking, heoffereth Praifeand Thankfgiving to the Father, by the name of the Son and Holy 
Ghoft. And fo a while he celebrateth Thankfgiving. After Prayers and thankfgiving the whole 
Afifembly hh^Amen. Thankfgiving being ended by the Prefident ( or chief Guide ) and the 
concent of the whole People, the Deacons as we call them 4 do give to every one prefenr,part of 
tJft bread and wine over which Thanks was given, and theyalfo fuffer them to bring it to the 
Abfent. This food we call the Eucharift. To which no man is admitted but only He that Be- 
j lieveth the Truth of our Doclrine, being warned in the laver of Regeneration for Remiflion of 
fin, and that foMvcib as Cbnft bath taught. Apol. 1. This then is no new over- (trie* way, you 

7. And 


Part. i. 

The Saints everUfting Reft. 

1 80 

7. And laftly, I add, [That rhc believer doth herein perfeverc 
to the endj Though he may commit (ins, yet he never difclaimeth 
his lord, renounceth his Allegiance, nor recalleth, norrepenteth 
of his Covenant ; nor can he properly be faid to break that Co ve- 
nanr,whiie that Faith continues, which is the condition of ir. In- 
deed,thole that have verbally Covenanted, and not cordially,may 
yet tread underfoot the blood of the Covenant, as an unholy 
thing, wherewith they were fanclified by feparation from thofe 
without the Church : But the eleel cannot be fo deceived. Though 
this perfeverance be certain to true believers ; yet is it made a con- 
dition of their Salvation, yea, of their continued life and fruit- 
fulnefs, and of the continuance of their Juftiflcation, though not 
of their firft Juftification it felf. But eternally blelTed be that hand 
of Love, which hath drawn the free promife, and fubferibed and 
fealed to that which afcertains us, both of the Grace which is the 
condition, and the Kingdom on that condition offered. 

Ljftly, The 
believer peric- 
and all the 
grounds of it, 
to the death. / 

Matth.24. 13, 
Revel, 2. 26, 



Col. 1. 2?. 
Rom. 11.22. 


§. 6. 

by way of 


ANd thus you have a naked enumeration of the EiTentiaJs of 
this People of" God : Not a full portraiture of them in all t The Applica 
their excellencies, nor all the notes whereby they may be difcern- \ tion of this 
ed ; which were both beyond my prefent purpofe. And though i p*fcription, 
it will be part of the following Application^ put you upon tryal; 
yet becaufe the Defcription is now before your eyes, and thefe e- 
videncing works are frefh in your memory, it will not be unfea- 
fonab!e,nor unprofitable for you, to take an account of your own 
eftates, and to view your felves exaclly in thisglafs, before yon 
pafs on any further. And I befeech thee, Reader, as thou haft the 
hope of a Chriftian,yea,or the reafon of a man. to deal threughly, 
and fearch carefully, and judge thy felf as one that rauft fhortly be 
judged by the righteous God ; and faithfully anfwer to thefe few 
Queftions which I {hall here propound. 

I will not enquire whether thou remember the time or the or- 
der of thefe workings of the fpiric 5 There may be much uncer- 
tainty and miftake in that ; But I defire thee to lcok'in'o thy Soul, 
and fee whether thou finde fuch works wrought within thee ; and 
then if thou be fure they are there, the matter is not (0 great, 
though thou know not when or how thou earned by them. 

And firft ; haft thou been throughly convinced of an univerfal 
P 4 dep' r 


The Saints everla/lmg Reft. 


depravation,through thy whole foul? and an univerfal wickednefs 
through thy whole life f and how vile a thing this fin is ? and that 
by the tenor of that Covenant which thou haft tranfgrefled, the 
lead fin deferves eternal death? doft thou confent to this Law,that 
it is true and righteous ? Haft thou perceived thy felf fentenced to 
this death by it ? and been convinced of thy natural undone con- 
dition ? Haft thou further feen the utter infufHciency of every 
Creature, either to be it felf thy happinefs, or the means of curing 
this thy mifery,and making thee happy again in God ? Haft thou 
been convinced,that thy happinefs is only in God as the eftdf And 
only in Chrift as the way to him ? (and the end alfo as he is one 
with the Fatherland perceived that thou muft be brought to God 
by Chrift,or perifti eternally? Haft thou feen hereupon an abfolute 
neceffity of thy enjoying Chrift? And the full fufficiency that is 
in him, to do for thee whitfocver thy cafe requircth, by reafon of 
the fulnefi of his fatisfaclion, the greatnefs of his power, and dig- 
nity of his perfon, and the freenefs and indefinitenefs of his pro- 
mifes? Haft thou difcovered the excellency of this pearl, to be 
worth thy felling all to buy it ? Hath all this been joyned with fome 
fenfibility f As the convidions of a man that thirftethjof the worth 
of drink? and not been only a change in opinion, produced by 
reading or education,as a bare notion in the understanding? Hath 
it proceeded to an abhorring that fin?I mean in the bent and pre- 
vailing inclination of thy will, though the flefh do attempt to re- 
concile thee to it ? Have both thy fin and mifery been a burden to J 
thy foul ? and if thou couldft not weep, yet couldeft thou hearct- j 
\y groan under the infupportable weight of both * Haft thou re- 1 
nounccd all thine own Righteoufnefs / Haft thou turned thy Idols 
out of thy heart ? So that the Creature hath no more the fove- 
raignty? but is now a fervant to God and to Chrift? Doft thou 
accept of Chrift as thy only Saviour, and expeel thy Juftifkation, 
Recovery, and glory from him alone / Doll thou take him alfo 
for Lord and King? and are his Laws the moft powerful com- 
manders of thy life and foul ? Do they ordinarily prevail againft 
the commands of the fkfh, ofSatan,ofthegreateft on earth that 
(hallcountermand?and againft the greateftintereft of thy credit, 
profit, pleafureorlife? So that thy confeience is direclly fubjeel 

So chat his 

In one word, 

the verynature 

of fincerity 

lyeth in this : 

when Chrift 

hath more 

a&uil Intereft 

in thy heart 


wiil>han the Flefh : Or when Chrift hath the fupremacy or foveraignty in the foul 

intereft prevaileth againft the Intereft of theflelh. 

Try by this as an infallible Mark of Grace. 


Part, i 

The S dints cverlafling Refl. 

to Chrift alone ? Hath he the higheft room in thy heart and af- 
fections ? So that though thou canft not love him as thou wouldft, 
yet nothing elfe is loved fo much ? Haft thou made a hearty * Co- 
venant to this end with him ? And delivered up thy felf accor- 
dingly to him? and takeft thy felf for His and not thine own? Is 
i: thy utmoftcare and watchful endeavor,that thou maift be found 
faithful in this Covenant? and though thou fall into (in,yet wouldft 
not renounce thy bargain, nor change thy Lord, nor give up thy 
felf to any other government for all the world.' if this be truly 
thy cafe, thou arc one of thefe People of God which my Text 
fpeaks ot : And as fure as the Promife of God is true, this BlelTed 
Reft remains for thee. Only fee thou abide in Chrift, and continue 
to the end 5 For if any draw back his foul will have no pleafure 
in them. 

But if all this be contrary with theejor if no fuch work be found 
within thee ; but thy foul be a ftranger to all this ; and thy con- 
fcience tell thee, it is none of thy cafe ; The Lord have mercy on 
thy foul, and open thine eyes, and do this great work upon thee, 
and by his mighty power overcome thy refiftance : For * in the 
cafe thou art in, there is no hope. What ever thy deceived heart 
may think, or how ftrong fo ever thy falfe hopes be, or though 
now a little while thou flatter thy foul in confidence and fecurity ; 
Yet wilt thou (hortlyfindc to thy coft (except thy through con- 
vcrfion do prevent it) that thou art none of thefe people of God, 
and the Reft of the Saints belongs not to thee. Thy dying hour 
draws neer apace, and fo doth that great day of ieparation, 
when God will make an everlafting difference between his peo- 
ple and his enemies : Then wo, and for ever wo to thee, if thou 
be found in the ftate that thou art now in : Thy own tongue will 
then proclaim thy wo, with a thoufand rimes more dolor and ve- 
hemence,then mine can poffibly do it now, O chat thou wert wife 
to confider this, and that thou wouldft remember thy lacter end.' 
That yet while thy foul is in thy body.and a price in thy hand,and 
day 'lighcand opportunity, and hope before thee, thine ears might 
be open to inftru&ion, and thy heart might yield to the perflati- 
ons of God; and thou mighceft bend all the powers of thy foul 
about this great workjthat fo thou mightelt Reft among hisPeople, 
and enjoy the inheritance of the Saints in Light I And thus I have 
I fhewed you, who thefe People of God are. 
1 SECT- 


* Whether thy 
Infant lhp- 
tifm will ferve 
or no, lam 
fure thylnfant 
Covenant will 
not now fcrvc 
thy turn: But 
thou muft 
Adually en- 
ter Covenant 
In thy own 
John 15.4, 

Mat. 24.15. 


* I fpeak not 
this 10 the 
dark and 
clouded Chri- 
cannot difcern 
that which is 
indeed within 


S. 7. 

Why called . 
People of 

i . By Electi- 

a. Special Re- 
j. Likenefs 
to him. 


4. Mutual 
?. Mutual 

6. NearRe* 

7. Future Co- 

The Saints everlafting Reft. 

Pare. 1. 


ANd why they are called the People of God > you may eafily 
from what is faid, difcern the Reafons. 

1. They are the People whom he hath chofontohimfelffrorn 

2. And whom Chrift hath redeemed with an abfolute intent of 
faving them ; which cannot be faid of any other. 

3 . Whom he hath alfo renewed by the power of his grace, and 
made them in fome fort like to himfelf, {lamping his own Image 
on them, and making them holy as he is holy. 

4. They are thole whom he imbraceth with a peculiar Love,and 
do again love him above all. 

5. They are entred into a ftrict and mutual Covenant, wherein ic 
is agreed for the Lord to be their God, and they to be his People, 

6. They are brought into near relation to him, even to be his 
Servants, his Sons, and the Members and Spoufe of his Son. 

7. And laftly,They muft live with him for ever,and be perfectly 
bkffed in enjoying his Love,and beholding his Glory. And I think 
thefe are Reafons fufficient, why they particularly ftiould be cal- 
led his People. 

The Qonclufion. 

ANd thus I have explained to you the fubjefl of my Text,and 
(hewed you darkly, and in a part, what this Red is ; and 
briefly,who are this People of God. O that the Lord would now 
open your eyes, and your hearts, to difcern, and be affecled with 
the Glory Revealed / That he would take off your hearts from 
thefe dunghil delights, and ravifh them with the views of thefe 
Everlafting pleafurcs / That he would bring you into the (late of 
this holy and Heavenly People,for whom alone this Reft remain, 
eth I That you would exactly try youc (elves by the foregoing 
Defcription / That no foul of you, mighc be fo damnably delu- 
ded, as to take your natural or acquired parts, for the Characters 
of a Saint 10 happy ,and thrice happy you, if thefe Sermons might 
have fuch fucceis with your Souls, That fo you might die the death 
of the Righteous, and your lift End might be like his 1 For this 
Bleffed Iflue, as I here gladly wait upon you in Preaching,fo will 
I alfo wait upon the Lord in Praving. 






The Second Tart. 

Containing the Proofs of the Truth and 

Certain futurity of our Rest. 

jAnd that the Scripture promifing that Reft to us y is 
The perfeft infallible Word and Law of God. 

For theTrcphefie came not in old time by the will of man ; but holy men 
of God ffa\e at they were moved by the Holy Ghofl. 2 Pet. 1 . 2 1 . 

Venly I 'fay unto yon Jill heaver, and earth pafs y ?ne jot,or one title Tallin no 
iv fe fafsfrom the Law^ till all be fulfilled. Mat. 5 . 1 8 . 

They have Mofes and the ^Prophets^ let them hear them. 

If they hear not Moles and the ^Prophets, neither will they be perfwaded, 
though one rojefrom the dcai. Luk. 1 5. 29, 3 1 . 

Ego folis iis Scripturarum librisquijim Canonici appellantur, didfcihunc 
timorem honoremq; deferre, ut nullum eorum authorum feribendo ah'quid 
eria(Te,firmiflimecredam. ^Aug.Ef.\%. Epift.g. adHieron. 

Major eft hujus Scripturae Authoritas, quam omnis humani ingenii perfpica- 

citas. Auguft.lib .15. fuper Genef ad liter. 

London Printed for 7 homo* Vnderbtll, and Francis Tyton , and are to 
be fold at the fign of the Blue- Anchor and Bible in "Pauls 
Church-yard, and at tbe three Daggers in 
Fle etftreet. 1655. 

To my dearly beloved Friends, 
The Inhabitants of 

Both Magiftrates and People, 

^Richard ^Baxter 

Devoteth this Part of this Treatise, 

In Teftimony of his unfeigned love to 

them, who were the firft, to whom he 
was fentfas fixed)to publifh the Gofpel. 

And in Thankfulnefs to Divine Majefty, 
who there priviledged and prote&ed him. 

HUmbly befeeching the God of Mercy, 
both to fave them from that fpirit of 
Pride, Separation, and Levity, which 
hath long been working among them 5 
and alfo to awake them throughly from 
their negligence and fecurity,by his late heavy judge- 
ments on them : And that as the flames of War have 
confumed their houfes, fo the Spirit of God may con-, 
fume the fin that was the caufe : And by thofe flames 
they may be effe&ually warned to prevent the everlaft- 
ing flamesrAnd thattheir new-built houfes may have 
new-born Inhabitants : And that the next time God 
lhall fearch and try thcm,he may not find one houfe a- 
mong them, where his Word is not daily ftudied and 
obeyed,and where they do not fervently call upon his | 

The Preface, directed i. To Unbelievers 

and Anti-Scripturifts, 2. To Papifts, 

3. And co the Orthodox. 

Ecaufe it u a point of fuch high concernment, 
to be a [[fired of the "Divine Authority of the 
Scriptures ; and all men be not of one mind in 
the way of proving it, and becaiife I have not 
handled t his fo fully m the difficulty & weight 
of the fubjetl doth require \as intending only a 
few Arguments by Way ofDigreJJfon^for the* 
ftrengthning of Weaker & lefs exercifed^hri- 
ftUns'.lhave thought meet therefore a little more fully to exprefs my 
mind in this Preface* being loth to ft and to enlarge the bookanyfur. 
ther. And that which 1 have tofayjs to three fort; of per fonsdiftinllly. 
The fir ft is % all thoft that Believe net the Truth of the Script urts. 
Open Pagans liv?n$t among us: But Tagans prof effing Chriftianity 
are of late too common , under the name of Libertines, Familifts, 
Seekers, and Ant i- Script urifts. Had I net kpown it by experience, 
and had conference Veithfuch, 1 r (hou Id not And there is a 
remnant of TagAnifmand Infidelity in the be ft of Chriflians. The 
chief caufes which pervert the under {landings oj men in this point ,t» 
my obfervatio*, arethefeiVro- I. When men have deeply wounded 
their Conferences by finnning-againft knowledge, and given the Vifary 
to their flefily lufc fo that they mufi. either deeply accufe and con- 


The Preface, 



detnn them} "elves \or deny the Scriptures .the] choofe that which feefn- 
eth the more tolerable and dt fir able to them ; andfo rather condemn 
the Scripture then themfelves ,And-what malefatlor Would not dp the 
lik* % and except agah ft tht Law which doth condemn him, if that 
Would ferve his turn } And when men that are engaged in a finful 
conrfe, do fee that the 'Word of God doth fpeakjfo terribly again ft it > 
they dare not live in that fin While they believe the Scripture, becaufe 
it is ft ill wakening and galling their guilty Confidences; but when 
they have caft aWay their belief of the Scriptures, then (Confidence will 
let them fin With more quietnefs. Thefe men believe not the Scri- 
ptures ; principally be-cauff they would not have them to be true, ra- 
ther then becaufe they do indeed feem untrue. For their Flefhty concu- 
pifcence having inaftered their Wils, their fVils hive alfo maftered 
their under ft andings ; andfo as in a well ordered gracious foul all goes 
(trait forward ; in thefe men all is perverted and moves backyard, 
Thefe men refufe their Phyfick^ , becaufe it is unpleafant , and 
not becaufe it is unwholefome \ yet at laft their appetite fo m*fter- 
eth their Reafon, that they will not believe any thing can be 
wholfome which goes fo much again ft their ftomack** At leaft this 
makes them the ready er topickji quarrel with it t and they are glad to 
hear of any Argument againft it. Ahab believed not the meffage of 
Michaiah not bepaufie he fpok§ falflyy but becaufe hefipokenot good of 
him, but EviL Afen Will eafily be drawn to Believe that to be True 
Which they Would fain have to beTrue\and that to beFalfeJtohich they 
defire fbould be Falfe. But aIos> how fhort and filly a cure is this for a 
guilty foul I And howfoon will it leave them in uncurable mifery \ 
2. Another Reafon of thefe mens Vnbelief t is thefeeming contra- 
dictions that they find in the Scriptures •■, and the feeming impojfibilities 
in the Doctrines of them, which fo far tranfeend the capacity of man. 
To the former let me fay this much; iJt is meerly through our igno- 
rance that Scriptures feem contradictory s I thought my f elf once that 
feme places Were hardly reconcile iblejvhich noW I fee do very plainly 
agree : Plainly J fay jo them that under ftandthc true meaning of the 
words. There- are no humwne Writings brt-t lie open tofuch exceptions 
of the Ignorant. It is rather a Wonder the Scriptures feem not to 
you more felf-contradibtingjf you confider.but I .Th*t they are writ, 
ten in another language ,andmuft needs lofe much in the Tr an flat ion \ 
there being few words to be found in any language % which have not di- 
vers figni fie ations. 2. That it being the language alfo of another 


Pare. 2 

The Preface. 


Count rey, to men that knoft not the ctiftoms, the fituation of place s, 
the proverbial fpeeehes and phra/es of that Countrey^ it is impoffible 
but many words fljouldfetm darker contradictory. 3. Alfo that the 
Scriptures are of exceeding Antiqtiity , as no books elfe in the world 
are like them. Now Who kjeows not that in all Countries inrthe world 
cuftoms alter, and proverbial fpeeehes andphrafes alter ? which mufi 
needs makje words fe em darl^ even to men of the fame Countrey and 
Language that livefo long after. We have many Englijh Proverbs > 
which if in after Ages they fbould ceafe to be Proverb sandmen find- 
ing them in our Writings fh all con fir tie them as plain fpeeehes , they 
wiltfeem to be either falfe, or ridiculous non-fenfe, The like may ve 
faid of alterations of Phrafes. He that reads but Chaucer, much 
more elder Writers, will fee that Englifhisfcarce the fame thing now 
as it Wat then. Though thefacred Languages have had no fuch great 
alterations yet by this it may appear that it is no bonder, if to the ig- 
norant they fe em contradictory or difficult Da not the Mathematic\s % 
and all Science sfeem full of contradictions and impoffibilities to the 
Ignorant} ^hich are all refolved and cleared to thofe that underfland 
them f It is a veryfoolifh auditions thing that every novice or young 
fiudent in Divinity, fbould expect to have all difficulties refolved pre* 
fently, or elfe they will cenfure the Scriptures andfpeak. evil of the 
things they kpoty notjnftead of cenfuring themfelves : When yet thefe 
men know that in the eafiefl Science t yea, or bafefi Manufacture, they 
muft have time to learn the Reafons of them. It is nfual with raw 
Scholars in all kind offiudies, to fay as Nicodtfmus atfirfi did of Re* 
generation, How can thefe things be? * CMe thinks fuch frail and 
fallow Creatures, as all men are , fbould rather be fpfenfible of their 
oftn incapacity and ignorance, as to be ready er to take the blame to 
themfelves, then to quarrel with the Truth. It is too large a workjor 
me here to anfVver all the particular objections of thefe men againft 
the fever alp a ff ages of Serif ture : but if they would be at the pains to 
enquire of their Teachers, orftudy what u written to that end, they 
might find that the matter U notfo difficult as they imagine. Be fide], 
What AJthamer, Cumeranus, Sharpius and ethers have pur pofelj 
Writ ten for reconciling thefeeming Contradictions in Scripture, they 
may find much in ordinary Bxpofitors. Junius anfwereth tWo and^ 

m per earn totam 
diffua quidqmm Actrabitur, ex co quod ad fi-g'ilas dittoes habecillitas noflranon poffuudcjfc 
a-rcanojplcndori dotjrina qui in lend & tistitemptdloctitiont dciiie r a:. Oi feeii. Philocali (per Ta- 
nnum Grtcohn. Edit .) page {mihsi 1 1, 13 . ' 

*$ed qiitmad- 
modum apitd 
cos qui femel 
probe percepc* 
rint } non mi. 
nuitur, nut 
peril fides pro. 
vlientue oh ea 
qua nan com" 
ore}yenduntur > 
Ua?icj : (criptU' 
;<e Divinitati 

The Preface. p arr# 

Wenty Cavils which Simplicius the Pagan raifed, and after him the 
Antinomies ufed againftMoks Hiftory of the Creation. And he 
was fit for the workjhaving for ay ears time continued in the defperate 
Error of Athe'fm himfelf But the full eft Confutations of thefe 
Blafphemous conceit s,are in thePrimitive Father ;\as Origen a<?ainCr 
Celfis, Tertul, Athanaf, &c.) where they fhall find that the Worfto* 
Pagans brought forth thefe Monfters,and bj what Weapons they were 
deftroyed % 

2. And what ifjfou could not fie hoW to reconcile thefeeming con* 
traditlions of Script ure\ When you fee Arguments fufficient to prove 
them to be the word of God {whtch x doi:v* not but you may feejfyou 
will f ear ch impartialljumd humbly ) me t l :n\s common reafen might 
then conclude, that all that Godf freaky wuft w tds be true, though our 
blindnejs hinder tt$ from a diftintl difcermng it ! 2. The like 1 fay of 
thefeeming impoffibilities wfcrhture. Is *# hing too hard for Om- 
•nipotency it felp'This Atheift derides it when he hears of the opening of 
theredSea,oftheftanding fyilloftheSun, &c. B*t i ft thou believe 
that there is a God} If thou doft, thou muft needs k&ovi that he it Al- 
mighty ? If not f ho u haft put out the eye of Reafon , For mo ft Pagans 
in the world have acknowledged a God, Can ft thou thinly that all the 
things thou fee ft, are made and preferred Without a fir ft Caufe ? Do 
the Havens keep their courfes,and the Earth produce that variety of 
beautiful Creatures , and the death of one caufe the life of the other, 
and allksft in that order of fuperiority and inferiority, and all this 
Without a fir ft Caufe ? If thou fay that T^ature is the caufe : I would 
fain know what it is that thou calleft Tfjture ? Either a Reafonable 
Being ana 1 f^aufe, or an unreasonable. If unreasonable, it could not 
produce the Reafonable fpirits t as are Angels and the Souls of men ; 
for thefe would be more Noble then itfelf: /^Reafonable, is it not 
then God himfelf Which thou doft call by the name a/Nature ? Tobe 
the fir ft Reafon, 'Being and Caufe of all, is to be god. And then let 
me askjhee : Doft thou not fee as great works as thefe Miracles eve- 
ry day and hour before thine eyes f Is it not as great a Workjor the 
Sun to wove, as toftandftill ? to move \Q7,%^. miles an hour be- 
ing 1 66 times bigger then all the Earth t Is it not as hard a matter 
for the Sea to move and keep his times in ebbing and flowing, as for it 
to open andftandftill? It is onlj the rarity andftrangenefs that makes 
us thinkjine Impoffible when We fee the other daily come topafs. If it 
Were butufualfor the Sun to ft and ft ill, every man Would thinkj* * 



The Preface. 

far more incredible thing that it fjould move andfo movtlwhy then 
cannot God do the lejfer.Who daily doth the great er}T he like I might 
fay of all the reft, but that it wert too long to infift on them. And for 
the truth of the Hiftory> it u proved afterWards. 

2. J would further ask^thefe men, UWufi not a foul that it c affile 
of Immortal Happinefs t havefome guide in the Way thereto ? If they 
f A Jt No* then tee) either thinks Cjod unfaithfu/l or un<kj/fu/l, Who 
having appointed man an End, hath not given him direclion thereto 
in the Means, If they doubt Whether mans foul be Immortal \and whe- 
ther there be a Life ofHappinefs tofome % and CMifery to others to be 
expelled after this,I havefaid enough againfi that doubt in this bvol^ 
following, csfnd further let me a&k them, * How comes it to be the 
Common judgement of all 2(ations, even the moft ignorant Indians, 
that there is a Life aftsr this ^Where the Qoodandthe Bad frail be dif- 
ferently recompencedtTbijS the ancient Barbarians believed^ Hero- 
dotus tejlifet^ofthe Geca?,lib.4. And of the Egyptians Diodorus 
Sicuius lib.'i. biblioth. num. 93. The very Inhabitants of Guiny, 
Virgina,Guians,Peru,China,Mex'CO,&c. do believe this : as you 
may fee Difcrip.Reg. Afric. Guinese,cap.2i 44.Acofta.lib 5. cap. 
7. 8. Hug. Luifcot. Part. Leap. 25. Jo.Ltriuscap. 16. Sir Wait. 
Raughty) dcc.tvhat Poetfpeaks not deTartaro^Campis Elyfii^Ma- 
nibus ? aiAndfodo Thilojophert ofbeft note,except Galen. Epicurus, 
Piinius, &c. zsfsfor Pythagoras and his Mafter Pherecide ;, the 
Drutdes, the Indian Brachmanes, Socrates^lKOjCicero, Seneca, 

Quamobrcm five (enfus cxtingnitur, morf%eifommo fimilis :/? 3 qui noimunquam etiam (me vifis 
fomnorumtflacatifsimam quietcm afferet* Dii bonifjuid lucri eft cmori ? aut quam multi dies reperiri 
pofsunt qui tali no6li antcponantur ? &c. Sin verofunt on* d'.cuntur, migrationem efsc mortem in 
e as or as quat qui e vita cxcefscrunt 3 incolum ; iamnltojam beatius cfl,tc>cum abiis quifc \udcnm 
numcrobaberivolufit i cvafais i adcos venire quivcre judices appeUentur . &c. convener}^. eos } qui 
jufle & cum fide vixerint.Hac pcrcgdnatio mediorris vibls vid.'ri potcQ ? vt vcro cnlloqui cum 0'- 
pbxOtMufao, Homer o, Hepdoliceat,quanti tandem a (limatist Equidcm f* pernor 1 fi fieri po(set,vd- 
lem y ut ea qu* dico mibi liceret invenii e. Quanta deleft itione autem ;fficcrct s &c.Ne vo** 
diets yii qui me abfolvifiis mortem timueritis,Nec enim bono mail quidynm even'repptefljtec 
yivo ncc mortuo', Ncc ur.quam ejus res a. Din immortalibus negligent ur,&c.Sk Socrates. 

Quadam & Natura nota funtju Mart Hit as anima penes plures, ut Deus nofltr penes omneiiutar 
ergo &fentemia Platonis alicu]us pronuntiantis, Omn'is an\ma eft Iwmortalis. Via, & Con r cientia 
Ppp.'tli conteftantis Deum Deorum. Vtd* & rcliquis commumbus [cnfihus, qui Deum ludicem predi- 
cant, [Deus vidct] & [pco commendo] At cum aiunt [Mortuumquod Mo/tuum"\ & [ Hum 
Vivas'] &[pofl mo-f tern omnia finiuntur \etiam ip(a~\tunc meminero & cor vulgi cinerem a Deo depth 
tatum,& ipfm fapicmiam fccuti fiulthiam pronunciatam. Tunc (i& Uareticus ad vu'iivtia^vei 
leculiingcniAcorfitgcrtt) difcede^dicm, ab Etbnico^ btrtticc, c'tfiunumefrs omnes. cap 5. 

* Socrates be- 
ing neat death 
(apud Plato- 
ncm. Cicerone 
inter prete) 
faid thus : 
Magna me fpes 
tenet, indices 
bene mibi eve- 
tar ad mortem-, 
ut fit alter urn 
deduobus, ut 
aut fenfus om- 
nino mors om- 
nes auferat t aut 
inalium qucn- 
dam locum ex 
hislocis morte 

The Preface. 


they all acknowledge it. Lege Marfil. Ficinum de Imraorc. Anim. 
Tea Ariftotle himfelffaW this .as appearetb De anima lib. i. context. 
65. 66. lib. 2. context. 21. lib. 3. context. 4.6.7. \g. 20. Sure 
then the light of Nat tire difcemethit. 

Tet if thefe men fay that there mufl be a Guide and Law for fouls 
in their way to Happinefs, and yet deny that the Scripture is it, I Would 
fain knot? of them Which is it, and where it is to be found ? Hath God 
any other Word or LaW in the world above this, ? Sure neither Plato, 
nor Ariftotle did ever call their books the Word of God : and Maho- 
mets Alcoran is for more unlike to be it then theirs. If they fay that 
Reafon is the only Cjuide and LaW-,1 reply ,\. Reafon is but the Bye by 
which we fee our Directory and LaW,and not the Directory and Law 
it f elf. 2. Look^on thofe Countries through the world that have no 
Scripture Cjuide J?ut follow theirReafon t andfee how they are Guided, 
and what difference ther-e is between them and fhriftians (as bad as 
we are) and if you think^ofthU well, you will be afhamed of your er- 
ror. Indians have Reafon as Well as we ; Nay loo\ on the wife Ro- 
mans, and the great learned ^hilofophers, Who had advanced their 
Reafon fo high, and fee how lamentably they were befooled in Spiritu- 
als ; Bow they worjhipped multitudes of Idols, even taking thofe for 
their Gods whom they acknowledged to be Leacherous, Adulterous, 
Perfidious, Bloody and wicked. Read but Juftins Apol. Athenago- 
ras, Tertul. Apol. &c. Origen cont. Cel. Arnobius, Lafilantius, 
Clemens Alex. Protreptic. Minutius Felix, Athanaf. &c. fully of 
this, Mofl certainly either the Scriptures arsGods Word and Law, 
or elfe there is none in the knowh world ; And if there be none, hoW 
doth the']uft t true and Righteous Cjod govern the Rational Creature, 
foasto lead him to the Happinefs prepared for him} But of this in the 
fourth Argument following. 

3, 1 would entreat thefe men but fiber ly to conjider this ; What if 
there were no fuH Abfolute certainty of the truth of Scripture or 
Chrifiian Religion, but it Were only probable, (Which no conjider ate 
man can deny) were it not the wifefl Way to receive it } what if ft 
poould prove true that there is a Hell for the wicked, what a cafe are 
you in then f Tou know your Worldly happinefs is a very dream and 
afbadow ; andabrutijh delight, Which is mixt With mifery, and qui- 
et eth not the foul, and perijheth in theufing. If you do lofe it, you lofe 
but a toy, a thing of nothing which jou mufl Jhortly lofe whether you 
Will or no. But if you lofe Heaven, and fall into Exdlefs mifery, it 


Parr. 2. 

The Preface, 

u another kjnd of lofs. Me thinks then that common Reafon fhould 
perfWadc men to venture all, though it were at uncertainty upon that 
Religion Whicl&ls us but of a Poffibility of a Heavtn and a Hell, 
then to venture on a poffibility of everlafling Miferj y for a little 
beflial pleafure, which is gone While We are enjoying it I Tea, and 
when even in this life thefe fenfual men have not neerfo much true 
content as the Chrifiian I Verily if I doubted of the truth of the Chri- 
flian Religion, I durfl not be of any other ; but fi?ou Id judge it the 
Wife ft courfe to venture all I had in this world upon the Hopes thAt it 
fropoundethjea meer madnefs to do otherWife. If men that are at a 
lottery Will venture a fmall fum for a pojfibility of a great one .though 
they f^now there is but one of twenty that fh all get it ; how much more 
Would any wife man leave a little vanity, in hope of everlafling Glo- 
ry, and to avoid everlafling mifery though it were uucertainlBut mofl 
of all, When we have that full Certainty of it as we have, 

4. Laftly, I Would have thefe men confider; that though We doubt 
not but to prove that Scripture is God per fell infallible LaWjet if it 
werefo that this could not be proved, yet this ftouldnot overthrow the 
C&iflian Religion, If the Scripture Were but the writings ofhoneft 
men^ that werefubjetl to miftakes and to contraditlions in the manner 
and circum fiances, yet they might afford us a full Certainty of the 
fubflanceof Chriftianityjtnd of the Miraclet wrought to confim the 
dtttrine. Tacitus, Suetonius, Livy, Florus, Luean, &c. were all 
heathens and vers fallible ; and yet their hiftory affords us a certain- 
ty of the great fubft ant ial paff ages of the Romnne affairs Which they 
treat of though not ofthefmallerpaffages and Circumflances. He 
that doubteth whether there Were fuch a man as Julius Gefar, or that 
he fought With P ontpey, and overcame him &c, is fear ce reafonable } 
if he know the Hiftories. So though Math. Paris, Malmesbury.Hove- 
den, Speed, Cambden, and our oWn Parliaments that enabled our 
Laws, Were all fallible men, and mflaken in divers f mailer thingi j et 
they afford us a full (fertainty that there was fuch a man <w William 
the Conqueror, William Rufus, &c. that there were fuch Parlia- 
ments, fuch Lords, fuch fights and vibloriet, &c. He that would 
not venture all that he hath on the truth of thefe, efpecially to gain a 
Kingdom by the venture, Were no better in this then mad. Now if 
Scripture Were but fuch common writings as thefe, efpecially j<qn;A 
withthat mcontrolei Tradition that hath fine c convey edit to kf,may 
it not yet give as a full certainty, that Chrifl Was in the fie flj, an!* 

Q 2 that) 

The Preface, 


that he preached this Dotlrine for the fub ft once, and wrought thefe 
Miracles to confirm it , and enabled his followers Jg Worl^the like 
Which will afford us an invincible Argument for Wr Chriftianhy. 
Therefore Grotius, &c. and jo the old Fathers when they difputed 
with the Heathens did firft prove the truth ofChriflian Religion, be- 
fore the) came to prove the Divine Authority of the Scriptures, Not 
that we are at any fuch uncertainty, or that any (fhriftianfhoul dare 
to take up here t as if the Scriptures Were not infallible and divine' 
But being now [peaking to another fort of men according to their capa z 
citjy I fay, if it were otherWife,yet might We have certainty of our Re- 
ligion. IfhallfayfomeWhat more to thefe men in [peaking to the reft. 

2. HPH£ fecond fort that 1 (hall [peak to, is the Papifts. J find 
-*■ the chief thing that turns them from the Reformed Qhurches^ 
and confirms them againfi us % it,becaufe they think they cannot other- 
wife maintain their Chriftianity, but by deriving it from their 
Church. The firft ^ueftion therefore that Papifts willdifpute in 
With MS) is, How know you the Scriptures to be the Word of God? 
For they fondly fuppofe, that becaufe it cannot be known without the 
help of Tradition or Humane Teftimony^ that therefore this muft be 
only the Teftimony of the true Churchy and that muft befome vifible 
Church, and that Church muft be pre fently in Being, and muft be 
Judge in the cafe, and muft be Infallible in judging, and all this can 
agree to no other Church ; and therefore that theirs is the only true 
Church. And thus the particular Church of Rome Will prove her f elf 
the only or univerfal Church. To ft and hereto confute thtfe vatn un- 
grounded Conclufiont ', Would be to digrefs too far, audmake this Pre- 
face too long. Yet fomething 1 wrote againft their pretended Papal 
Infallibility, and of the uncertainty of their Faith ; but being pir- 
fwac.ed by others to infert no more Controverfte here, I referve it for a 
fitter place. Only I Would deftre briefly any Papift to JheW, Whether 
their Dotlrine do not leave the Whole Chriftian Faith at utter uncer* 
tainty y and confidently defircy it (as much as in them lies ? ) For 
feeing they but Id all on the fuppofed Infallibility of the Church ; and 

V}d. Gng * that Church is* the Prefent Church : and that u the Roman Church 


I . Difput. i J^uafl. * .puKfljS . 1 2- • Et BcllarmSib. (acramcnt.'m gen. cap. i$.& Suarc^de 'Tide 


onely; | 

Parr. 2 

The Preface. 

only ; and (| that is only the Pope, as the Jefuits andmoft Papifis fay } 
or a oeneral Councel^as the Trench '.fee what a cafe they bring Chri* 
ftianityto with their followers * Everyman that fti/i Believe the [| Sum 
Scripture t yea^ or the (fhrifi tan Faith^mufl \. Believe or kpow that ; 
Rome U the true Church. l.That it hath Authority to Judge ofQods *• }-7- & 
Word, and of the Chriftian Faith, which is truly it, and which not. ^^' ll 'f-il' 
%.That this Authority was given by Gods Word [this mufi be known de Comitiit 
before men can know that God hath a Word, or What it is,) 4. That cap.i a. & 19. 
they are infallibleHn thn Judgement. 5, That Pcccr Vvas at Rome, ' & lib.s cap. z. 
and was there Bifhop, til conferred this Soveraigr.ty on them as his Y ct k™ e - 
Suet effort. 6. That each particular Pope id a true Pope, and lawfully \ {-^fo ^ ms 
called (Which all the World muft know^ that kno\\ neither him, nor a 's to prefer 
when, nor how he wxi called.) 7. That the fPope determines it as a 
matter of Faith (otberWifejhey confefshe may err, and be an Here- 
thkj 8. And they mufi tyoft where is the proper fubjetl of Infallibi- 
lity, Whether in the Pope, or Councel, or elfe they know not which to 
build on(Vt>hich yet they are far from agreeing on them] elves) 9, When 
two or three* Popes fit together (Which is no new thing) the world 
mufi lenoW which is the right {for all the reft may err.) 10. Or if 
they joyn a C ounce I in the Infallibility, they mufi be certain t haf 
Chrifi loath given Councels this infallibility. II. And this is on- 
I j to a Councel of Romanifts. 1 2. Andfo that the Roman Church is 
the Vniverfal Church, and not only a 'Part, as other Churches are. 
1 2. . And that they are free from Error in Councel, ar, d not out of it. 
14. That the Councel be general and Lawful{el[e they confefs it may 
err*) 1 5 . Therefore aS men mufi be certain that it be fummoned by 
the Pope." 16. And that the Tifhops that confiitute it are lawfully 
called. 17. And that the Pope doth Ratifie the Alls of this (founceL 
as Well as call the £ouncel (elfe they conclude that they are unlaw- 
fully may be fallible. ) He that knows not all thefe, camot be (fer- 
tain that Scripture is Gods word, no nor oj the Truth of the Chrifii- 
an Fa'tth according to the Tapifis grounds. And can all the World 
be certain of them } Or all their Laickj certain ? Tea or their 
Clergy } 7 ea or any man ? Adrian thefixth tels iu> that the Pope 
is fallible - y and fhali we not believe the Pope himfelf conf effing hit own 
Ignorance}! 'hough Councels have decreed sgainfi Councels, and Popej 

againft Popes, over and over. Tet we mull needs believe them In- ., 
?. - Payva. 

D.Aadard : Defenf.ConciliiTrident.cont.Kemnit. lib. 2 page(W;i) *oz. Sydde alioynmm 
pudemiavid. PJvct.Catholic.Orthodox .Trace 1. 

Q? fMle, 

the Scripture 
before the 

Church : 
Nunquam fine 
mihl venit in 
mentcm Eerie- 
fit judicium 
facrorum volu- 
tati antefer. 
re t qute fpiritus 
ctleflis affiatu 
exarata false 
cum Pctro con- 
fitemur^cum & 
pue,i, qui ne 
quidem labrU 
divini monu- 
ment 1 attige* 
runt fat! '•sin - 
teUigunt, vera 
cede ft £ ratio- 
ncm fine Vcrb'i 

tc, qua fidei 
I aif. 
co n {hie null j 
mode pofsc. 

The Preface. 


fallible or forfeit our Chrifkianity ^according to their do Urine • that is 
fVe mufl either renounce both Experience \ Senfe, and Reafon, or our 
\ Faith. Is not this the way to drive the world again to Heathenifni f 
\ And whether all the World lofe not the Certainty of their Chriflianitj\ 
j When there is an Interregnum upon the death of a Pope Jet them fur- 
therftudy. Fw/i certain I am that the Chrifiian world in Peters 
day es did never pretend to hold their Faith upen hii meer Infallibi' 
lity ? NordidJufcti^terzuSyTettutthn^ypmntoranjofthean- 
; cients that ever I met withy hold their Belief of Chrift or Scripture on 
the Infaflibilty of the Bifhop o/Rome. The contrary I '/hall manifeft 
in more convenient place. I WiU only adde this J^ueftion : How doth 
the Tope and his Ceuncelknow the Script urt to be pods WordUfthey 
Believe it on their own .Authority, that is becaufe themfelves fay fo, 
then they arefelf-Idolizers ; and what makes them affirm it to befo} 
or what reafon have they for their belief} If they Believe by any con* 
vincing Reafon proving Scripture to be a Divine Teflimony % then why 
may not the Clergy out of Councel, and others alfo Believe on the 
fame grounds} Elfe the Faith of the Pope and his Cou/jcel Will not 
have the fame grounds with the faith of the People or Church be fides: 
and then it is another faith : and fo either the People or Pope are He- 
reticles. And why are we blamed for not Believing on the Authority 
of the Pope and Councel \wben the Pope and Councel themf elves Be- 
lieve not on that ( that is^ their oWn) ^Authority ? / hope they Will 
not turn Enthuftafts, and pretend to private extraordinary Revelati- 
ons of the Spirit. If they /ay that they receive the Scripture by the 
Tradition of 'the Ancient Church. , and fo on their Credit, why ma) 
not we know as well as they what the Ancients fay in the point ? and 
is it not the honeftefl Way, if they know more herein then We \to produce 
it, andfieW us what and where the Ancients f peak - If they have it 
\ meerly upon Verbal Tradition, have not other men as good ears as the x 
, Tope and his (fcuncel ? and therefore {being as honeft ) to be as well 
credited iu/uch reports : \\ And if it be their office to keep Traditi- 

}| So far have 
the Roma- 
nifts been 
from being 

faithful keepers of their pretended additional Traditions* that by depraving the Monuments 
of Antiquity, and by adding a multitude of Legends and forged writings, to advance their 
own ends, they have done the Church of Chrift more wrong then evet they are able to repair : 
( as the lateKing truly told the Marq. of WoYCefttr in his ('printed) conference ; ) But the 
vanity and forgery of their pretended Monuments is fully manifefted by our James Cook's 
Ccrifura^aVtnm^ Erafmus Duv. Blondcllus (on the by in all his writings, but ) moft fully in 
his Examcn Dtcretalium y fo our Dr. lo. Reignolds on other parts, and many more have opened 
their folly. 

ons % 


The Preface. 

ons, Why have they beenfo carelefs as to loft all the reft of the things 
Which Jefu J did, which J ohn faith ; would fill fo many Volumes : and 
alfo all the Traditions Which themfelves /»/>/>*/> Paul to have de- 
livered unwritten to the Theffalonians and others * Shall we Met e 
them Infallible that have already fo deceived m ? 

^Andfor thofe that of Abfolute ncceffity that the Church 
havefomt Judge for final Decifion of Contr over fits about thefenfe of 
Scripture; and that judge it fo abfurda thing for every man to be 
Judge i and therefore they thinkWemuft needs come to Romc/ar 
a Judge : \. I Would know whether they fpeak^of Fundamentals , and 
fuch other points as are plain in Scripture-,or of f mailer points that are 
darkj For the former, what need is there of a Judge ? No C hriftian 
denytth Fundamentals : and Heathens Will not ftand to the Papal 
Infallibility, A teacher indeed is necejfarjfor the Ignorant : but not 
a ludge. It is the vilefi Dotlrine that mo ft ever Rome did forge, that 
Fundamentals themfelves are fuch to us becaufe they determine i 
them : and that We cannot know them but on their Authority :yea, 
the Church {that is, the Pope) may by his determination, make neW 
Fundamentals* If they Were not impudent % this abomination would 
never have found fo many Patrons. They ask w* How we know 
Fundamentals t and which be they ? / anfWer, Thofe things that God 
hath m>.de the Conditions of falvation. And what if we take in both 
them and more, thatfo We may be fur e not to mifs of them, fo We go 
bnt to plain and Weighty truths, what danger is in that ? 2. Seeing 
all Chrifiians in the World do hold the fundamentals (elfethey are 
not truly Chriftians y )why are they not fit deliverers or ludge s of them, 
as Well as the Pope ? 3. And for leffer an I darker points, by what 
means is the "Tope andhn Councelable to determine them, and to de- 
cide the Cont rover fie ? If by rational means , What are the yf and why 
may not as rational men decide it at truly ? 4. Will it not be as hsrd 
4 Sueflion, who fh all judge of the meaning of the Popes De:rctals or 
Canons, where they are doubtful f andfo in infinitum, I fee not but 
the C onnc el of Trent f peak? m darkly as the Scripture ; and is as hard 
to be underftood.<y.lfgod leave a point darkjtnd doubt full, will it not 
remain fo^wbatfoever confident men may determine ? 6. If God have 
left a certain me ajts, and infallible ludge for determining all con- 
troverfiet, and expounding Scriptures , why then is it not done y 
but the Church left ft ill in fuch uncertainties and contentions } 
Asfome Ambaptifts among us do boaft of a poWer to Worl^Miracles 
Q_4 and 

The Preface, 

Part. 2 

and jet we can gtt none of them to flew their poWer in one • fuftfo 
doth the Church of Rome bo aft of an infallibility in deciding of C on- 
troverftes, and yet they will not infallibly decide them, lftheyjhould 
grow mode ft ^ and fay they do not determine what is certain in itfelf, j 
bat what we are to reft in. I anfWer t Why fhould We be compelled to ! 
profefi things uncertain ? If they fay, they are not all fit to be decided, i 
and therefore the Church leaves fome to mens Liberty. I anffrer. So 
Chrift thought them not all fit to be decided, and therefore hath left 
many in doubtfulnefs ; and is it not as fit we fbouldreft in thrifts de- 
cifion and his judgement concerning points fit to be cleared and de- 
cided \as in mans ? The palpable miftake of that one Text i Pet.i,ao, 
{that no Scripture is of Private Interpretation) hath mi [led many 
men. in this point, Tor they th'mk^it f peaks of the Quality of the inter- 
preter 3 as if Private men muft notintepret it ; when the Text plain- 
ly ffealis of the Quality ofthefubjetl. The true Taraphrafe is evi- 
dently thi.^q.d.Beftdes the Voice from Heaven, giving Teftimony to 
Chrift f We have alfo in the old Scriptures afure Word of Prophefte te- 
ftifying of him (for to him give all the Prophets Witnefs) Whereto ye 
do Well to take heed, as to a light fhining in a dark^ place, &c. 'But 
then you muft under ft and this i That no Prophefte of Chrift in the old 
Teftament is of Private interpretation ,that is : it is not to be inter pre- 
ted as f peaking only ofthofe private perfons who Were but Types of 
Chrift, of whom indeed it literally and fir ft f peaks • Tor though it 
might feem as if the Prophets [poke ofthemfelves^or of the Type only, 
Who was a Private perfon ; yet indeed it is Chrift that the Spirit that 
[pake by them intended: Tor the Prophefte came not in old time by the 
Will of man that f poke them t and therefore is not to be interpreted pri- 
vately ofthemfelves, or What they might feem to intend, but holy 
men [pake as they were moved by the Holy Ghoft ; and therefore his 
meaning muft be looked to, and he intended Chrift the Antitype^ Tor 
example : when Dividfaid, Pfil. ^. Yet will I fee my King on my 
holy hill Zion: You muft not interpret this of David only, a Pri- 
vate perfon % and but a Type \ but of Chrift the Tublique perfon and 

But 1 muft fpend no more words here on this kind of men. 


Parr. 2. 

The Preface. 

LEt me adventure on a few words to the Miaifters of the Gofpel , 
not of advice (for that was judged prefumptuous in my /aft, 
though but te the younger) but of Apologia Though the Acceptance 
of this Treatife be far I expecled,yetfome have ftgnified 
to me their diflike ofjome things in this fecond Part, of which I think 
it ml duty to tender them fattsfatlion. 

I. Some fay it is aDigreffion. Anfw. And what hurt is that to 
any man ? Iccnfefs it Was fit ted at fir ft to my own ufe (as all the reft 
was) and why may it not be ufefulto fome body elfe } My bufinefs 
Was not to open a Text ; but to help Chriftians to enjoy the [olid com- 
forts "which their Religion doth afford ; the great eft hinder ance -where- 
of, in my observation, is a weakjor unfound Belief of theTruth of it. 
And therefore I ft ill think^that tlot very mai*work^lieth inftreng- 
thening their Belief. So that lam fur e I digrejfed not from the Way 
that led to my intended end. 

2 . Others have told me, that I (%ouldnot havz mixed contr over- 
fte with fuch Pratlical matter. Anfw. And fome, as Wife, tell me, 
They had rather all were omitted then this. For the truth muft be 
knoWn before the Goodnefs will be Defired or delighted in. It feems 
tome the ordinary caufe of 'Backftiding, when men either begin at 
the A feci ions, or beftow mo ft of their labour there \ before they have 
laid a good foundation in the Under ft anding. And they are f care e 
likely to be the lengeft Winded Chriftians t nor to die for their Religion, 
thatfearce knoV? Why they are Chriftians. Methlnkj its prepofterous 
for men to beftow ten or twenty years inftudying the meaning of Gods 
word, before they wellknoW, or can prove that it is Gods Word* As 
the Italians mentioned by Melan&hon, that difputedearneftlj that 
Chrift was Really in the bread, When they did not well believe that he 
Was in Heaven. If Fundamentals be controverted^ it concerns us to 
beWellfeen in fuch C ontr over fie s. However if this be unufejul to 
any man, if he Will but let it alone t it Will do him no harm. 

3 . Some blame me for making fo much ufe of the Argument from 
CMiracles : And wit hall they think, it invalid, except it be apparent 
Truth which the) are brought to confirm. Anfw. I. If it be fr ft 
knoWn to be truths there needs no Aiiracles to prove it* 2. Do not all 
our Divines fife this Argument from C^iiracles ? 3. And I do not by 
uftng this, hinder any man from producing or ufing as many more as 


The Preface. Pa rt< 

he cm. I nowhere fay that this is the enlj ^Argument. 4. Ifthefe 
men were at wife as they Jhould bejhij would take heed ofjhakjng the 
Chrlftian Caufe, and finding at the very root of it, fir the maintain- 
ingof their Conceits* If they take down the chief Argument wtj'ich 
confirms it, What do they lefs ? 5 .Search the Scripture. and fee, Whe- 
ther this were not the chief Argument. 1 . which fuccetded then for 
bringing men to Believe f.. and which Chrift him] elf laid the gre*teft 
Weight on^ and expelled mo ft from. Nathaniel believed upon Chrift s 
telling him of his conference at a diftance* Job. 2,48,45?. upon hi* 
beginning of Miracles At Cana in Galilee % he manif eft ed forth his 
Glory, and his Difciples believed on him, Joh 2. 1 1 . The Jews there- 
fore enquired for Signs, as that which muft confirm any neW Rev el a- 
tionto be of God, Joh. 2, 18. & 6. 30. 1 Cor. 1,22. And though 
Chrift blame them for their unreafonable unfatisfied expectations 
her ein,and would not humour them in each particular that they would 
fxweily prefer ibe him, yet ft ill he continued to give them Cfrliracles^as 
great as they required. Though he would not come doWnfrom the 
Crofs to convince them(for then hcW Should he have fuffered for fin}) 
yet he Would Rife aganfrom the dead, which was far greater. They 
that J aw the Miracle of the Loaves, f aid ^T his is of a Truth the Pro- 
phet that Jhould come into the worlds Joh. 6. 14. John (fay they) 
did no Miracle : but all that John/pa/^ of this man was true : and 
many believed on him there, Joh . : o 4 1 . Many believed when they 
faw the ^Miracles Which he did J >h. i.i$.See alfo A&.4. 16. Joh. 
6. iMf. gi. & II.47. A3 6.8, & 8.6,13 andGii.3.5. Act. 2. 
I 43 &4. 30. & 5. I2.&7. 36. & 14.. 3. Htb. 2.4. And Chrift 
J himfelf faith > If I had not dene the works that no man elfe could do, 
ye had no fin (in not believing) J oh. 15. 24, And therefore he pro~ 
mifeth the Holy § hoft to his Difciples to enable them to do the likefo 
convince the world, Mar. 1 5. 17.18. 7 ea, to do greater Works then 
he had done. Job. 1 4 1 2. And he upbraideth andmoft terribly threat- 
neth the unbelievers that hadfeen his mighty WorksMit.i j.20 5 21. 
23.Luk. 10. 13. Tea, the Blafphemingof the power by which he 
Wrought them^ (and his Difciples afterward were to workjhem) and 
after ibing them to the Devtl,he maketh the unpardonable yfo,Mat.I 1 , 
off ,31. fee alfo Mac. 11.2,3,4. and 13. 54. and 14. 2. Mar.6.2. 
14 Joh. 5 . 19 20. and 7. 3. He tels them,The works that I do, bear 
witnefs of me, Joh.?. 36. and 10.25. 'Believe not me ; believe the 
Works that I do, Joh. 10. 37, 38. Believe me for the very works 


pare. 2 

The Preface, 

fake, Joh. 14. ir. And how did the Apoftles preach to convince the 
ftorld t but partly by telling them ofChrifts RefurreUion $he great eft 
of alt 'his Miracle*,) and his other works : and partly by doing Mi- 
racles them/elves ? They tell themfle was approved of god by figns 
andwonders y Acl. 2. 22. and 736. They declared alfo what Mira- 
cles And wonders were wrought b) the Apoftles ,Aft> I $ , 1 2.AndVi\}\ 
vindicate th the Credit ofhu own Apoftlejhip andfo the truth of his 
Teftimony to the Corinthians rW, \Truly the figns of an Apoftle 
Were wrought amongyouinall patience^ in figns and wonders and 
mighty deeds. 2 Cor.l 2. 12.] The way of bringing men to Believe 
inthofedayesuexprejfed* Heb, 2.3,4. How (hall we efcape, if 
wc neglecl (0 great falvation, which at the firft began to be fpoken 
by the Lord, and was confirmed to us by them that heard hfra ? 
(there it fenfe to the firft Receivers, and their Tradition to the 
next : ) God alfo bearing them witnefs both with figns and won- 
ders and divers Miracles, and gifts of the Holy Ghoft according 
to his will. And ftho dare aueftion this Witnefs of God ? And fear 
fell 'on them all \ and the name of I ef us wot magnified, and men con- 
verted by the fpecial ^Miracles that Paul did* Ad. ip r 1 1, 1 2, 16. 
17, 18, I p. I will fay no more to the oppofers of the fufficiency 
of this Argument , but ftifh them to anfwer t or learn of that blind 
man, Johno. 16. £ an a man that is afinner dofuch Miracles } 
We knoft that Qod heareth not ftnners. Or hear Nicodemus, 
John 3.2. We knoft that thou art a Teacher come from God \ for 
no man can do thefe Lfrliracles, except god be with him. Natural 
Reafon ftefts hs 9 that God being the true and Merciful Governour 
of the World, the caufe of Nature cannot be altered but by hisfpec:- 
al appointment ; and that he Will never fet the feals of his omnipo- 
tency to a lye ; norfujfer the laft and great eft inducement of Belief 
to be ufedto draft men tofaljhood : For then how deflorate were the 
the Condition of mankind ? 

Objccl. 'But (you' I fay) Falfe Prophets may arife andjhewfignr. 
atfd Antichrift (ball come with lying ftonders. Aniw. Thefe are all 
lying bonders indeed] Jeemingto be Miracles, ft hen they are not. 
Obje&. But the great queftion is^How we /hall knoft which are Mi- 
racles indeed t fthen poor Mortals may befo eafily deceived byfuperitr 
pofters ? Anfw. For the Difference between true Miracles andfalfe, 
Camero, ^T\dciux^ndmoftD$7jmesth.uwr'teofthis Argument, 
have handled it Jo whom 1 refer jou. I will only fay this more ; That 


* Obfcrre this 
Text well,and 
2c will help 
you to anfwer 
the Qaeftion, 
[How know 
you the Scrip- 
ture to be the 
Word of 

The Preface 

Part. 2.1 

See i cor. 12, 
from the 1 . 
verfe to the 
ii. And 
Mm'h 16.1 7. 

We need ^t be curious in this enquiry : for if any doubt whether Mi- 
rude s may not be Wrought to delude^ wottldadd thefe Qualifications 
to that Medium, and thus form the UWajor Propofition [_ That do- 
&rine,or thofe books which were attefted by Apparenc,Frequen:, 
uncontrolled Miracles, muft needs be of God. J But fuck is this, 
&c. A wonder wrought once or twice may e after deceive, then that 
Which is done one hundred times. A wonder in u Corner may be blamed 
faljly to be a miracle: But Chrijl hadfo many thonfand witnef- 
fes (at of the CMir'acle of the Loaves ) and five hundred at once that 
faW him after hit Refurretlion ; and the nApoflles appealed to whole 
Churches {even where they had Jeer et adverfaries) wbe might eafily 
have difprovedthem t if it had not been true ; and they [pake with 
tongues before people of many Nations \ and it Wat not one, nor me 
hundred) but the multitudes ofChriftians that had one gift or other 
of this fort, either Miracles fpecia/Iy fo called, or healings or pro- 
phecy ing^or tougues^&c. 

But efpecially no Uncontrolled Miracles /hall ever be ufedto de. 
ceive the World.Two Ways doth Cjod Contronl even thefeeming Mi- j 
racles of deceivers* I. By doing greater in oppofition to them, andfo \ 
dif gracing and confounding them, and the Authors, and the Caufe ;fo | 
God did by the Magicians in Egypt ; by the Exorciftsin A ft. 19. 
and by Simon Magus, as Church- Hiflory tels us. In this Cafe, it is 
nodifparagement to Gods Mercy or Faithfulnefs to let men Work I 
falfe wonders ;f or he doth but make them the occafion of his Triumph] ' 
that the Victory of Truth may be more eminent , and mens faith more 
confirmed* 2. Alfo by fame clear and undoubted Truth {either 
known to Common Reafon.or by former Scriptures) doth God oft Con- 
troul deceiving Wonders. For if they are ufed to Atteft an undoubted 
Faljhood, then the former eflablijhed Truth contradicting them, is 
fufficient controulment. So that as (jod wiH never fet his own pro~ 
perfeal of a true Miracle to an untruth, fo neither will he fufer a 
Teeming Miracle to go uncontrouledWhen it may endanger the faith 
andfafety of mankind. Nor can it be fheWen that ever he did otloer. 
wife, whereas the Miracles of Chrifl and his Difciples Were Vncon- 
trouled,Frequent , Numerous , Apparent prevalent and Triumphant. 
Objett. Then if Miracles be Wrought now, they will inf err a New 
Scripture. Anfw. Nofuch matter. They WiH prove the Teflimony to 
be Divine, where it is certain that they are wrought to confirm any 
Teflimony ^but no more* God may workjhem without man, to fir up 



Part. 2 

The Preface. 

*Piele Suare^- 
de fide D'tfpnt, 
4 Sc&. i §. 

mens hearts, and rottfe them to Repentance, * and not to confirm 
any neW Teftimony, or he may enable man t o Worl^ them for at t eft a- 
tion of formerly revealedTruth. 

Objcft. 'But wicked men may do Miracles. Anfw. But not When 
the) pleafe : nor for What they pleafe Jut a* God pleafes. Wicked men 
may be rV;tneffes of the Truth of God. 

I conclude with this Argument. That which was the great Ar- 
gument ufed by Chrifi and his asfpoftles to win the world to Believe, 
fhould be the Great Argument noW for every man to ufe to that 
end with him f elf and others : But that was this from Miracles ^there- 
fore^ &c. 

4. The fame men that make this exception , are offended that 
I overpafs fome other Arguments, which are taken to be chief eft : 
as Scripture Efficacy, andthewitnefs of the Holy Cjhoft to the Con- 
fciences of Believers. 

Anfw. I. fVhy fhould 1 be tyed to do that which fo m**y have done 
already r 2. I never intended the full handling of the point, but tWo 
or three tsfrguments toftrengthen the weakz And may I not choofe 
Which 1 thought fit t eft, as long as I hinder no man to ufe what other 
he pleafe ? 3. The Efficacy is either on the Vnderftanding, or on the 
Will and Afetlions. If on the Vnderftanding^ then it is the Belief of 
Scripture truth Which is thus effetled : andfo the Argument fhould 
run thus. Whatfoever isfo effettualas to perfwade men of its Truth 
or Divinity, that is True or Divine \ but the Scripture isfuchj&c* 
I neednot fpe.^ofthe abfurhity of the Major. \\ Or if the Efficacy \L^eKob. 
be on the Will and A feci ions, then it prefuppofeth that it is fir ft Be- &*ronim A.] 
lieved to be True. For nothing Works on the PVillJrut by means of the P '°&Tr*tt* 
Zander (landing. But I neither dare t nor need to fhewthe weakxefs of j-r Cr[ 
fuch Arguments; the PUpifts have done too much in it, as their wri- I page 7 19. 
tings generally Will Jhew you. See Vane, Geffye, Richwonhs Oia- . 7 io.plenifsi m 
logucs.Marcin^taple'on ; and moft run that Way. \ m ' ~~- 

4. J] And for the Tefiimony of the Spirit, it conftfteth fir ft, in its [ 
Ttftimonyb) the Miracles which it enabled the Apodles to ejfeel * V * cl ' 
for the fealingof their dollrine ; 2. And in the SanUifjing lllumi-^J^^ 

ad 7i9<&Tr*££e i page 6^5. & page 711- Max'imopcre MhawtoisMnqm 

I Vide cum I'c^amjib 9 dc Iuftif.cap.47- Greg PXent. Tom. ? . dtff nt.i. Qui (hi.pu 
\EtSh r. i*defidd.§.}.Rt Co,nr.Vci;iu?\z:on ComovMctl*. qu 3 An. z.;.. 

.t.Lahf.Ub $.rtf.n.§.i;... 

The Preface. 



Read Vidd'w 
his Rationale 
The o log. a- 
gainft Vcroriu 
m ,8c through. 
out,how far 
Reafon and 
Natural Prin- 
ciples maybe 
ufed in Dif- 
putes of Di- 

nation of our tinder flan dings to fee that Which is Objectively Revea- 
led. So that this Teftimony is the efficient and not Objeclive Caufe 
of our Belie fin this latter fenfe. Jf men fhould judge of the Canw of 
Scripture, by the immediate Teftimony of the Spirit, as if this were 
fome Exterior Revezler of What is Divinely infpired, we Jhould then 
have as great variety of Canons almoft as of per Jons. \JMen tal\of 
this in rneer Difputes ; but I never knew the man that vroulj un- 
dertake to determine efthe Canon by retiring into his hearty and con- 
fulting meerly With the Spirit within him. 

5- Another great exception of the fame mentis, That Ifeek t0 /*- 
tisfe Reafon /<? much of the Scriptures Authority : And the Reafohs 
which they urge againft my Reafoningare thefetWe. i. It is too 
neer the Socinian. way. Anfw. Socmians will believe nothing, 
Without Reafon or Evidence from the Nature of the Thing Revealed* 
that is, They Believe nothing at all as pertain : For if the Thing be 
Evident, it is (as fuch) the ObjeQ of Knowledge , and not of "Belief 
I Will believe any thing [in the World Which I know certainly that 
Godfpeakj or Revealeth : Though the Thing in it felffeem never 
fo unreafonable. Tor 1 have reafon to TZelieve (or rather to Know) 
that All is True Which Qodrevealeth, how improbable foever to 
fie fh and blood, hit not a fhame that Learned men fbould charge 
this very Opinion on Chillingworth, Dr.Hammon, and others, as 
guilty of Socinianifm ? and thereby, i. Make the Papifts brag, 
that we cannot confute them, £*tf0» Socinian Principles. I. And 
make young Schollars through prejudice turn of from the true 
ways of defending Scripture Authority ; to the great wrong ; 
i. of their fouls , 2. and of their people, 3. and of the Proteftant, 
4. and Chriftian Caufe. 3 • And how could all the Wits in the 
World do more to advance Socinianifm then tbefe men do} by making 
men believe, that only the So amahs have Reafon for their Religion : 
Which if it Were true } ( as nothing lefs) who would not turn, to them $■ 
4 And what more can be done to the difgrace>and ruine ofChriftiani- 
ty t then to make the World believe that we have no reafon for it } 
nor are able to prove it true againft an Adverfary ? What would 
thefemendo, if they lived among Chrifts Enemies, and Were chal- 
lenged to defend their Religion or prove it true ? Would they fay (as 
they do to me, jl will Beliersand net Dispute ? Chrifis Caufe then 
would be little beholden to them, AndhoW would they breach for the 
Converfion of Infidels, if they had not Reafon to give them for what 
' they ' 

Pare. 2 

The Preface. 

they perfvade them to ( How will they Try the fpir its, and Try all 
thing, and hold f 4 that which is good, but by Difcourfe t But it 
feerits thefe men themfelves have no more Reafonfor their believing 
in Chrift, then in Mahonut or Ant ichrift .They are good Chriftians 
and Teachers that while 1 

But the treat Argument is this. They fay {and great ones write 
fo)that the Divine Authority of Scripture is Principium indemon- 
ftrabile, a principle not to be Proved, but Believed : for no Science 
proves its principles. 

To which I Anfwer, i when our R.Baronius, and others do affirm 
it to be Principium indemonftrabile, it is not as tf it Were not at all 
demonftrable ; bnt that it is not demonftrabile per aliam Revelatio- 
nem; 'But they acknowledge that it contains in it thofe Characters of 
the Divine Authority which by Re af on or Difcourfe may be difcerned. 
2. It is therefore improper to fay it is Credendum, a thing to be 
believed fir ft, and directly that thefe Books are Gods Word ; feeing 
it is (by confequence) confejfed, that it is a point to be Known by 
theforefaid Evidence ; therefore not firft to be believed, g . And 
otherwife they contradict themfelves, when they beftoVo whole Vo. 
lumes to prove, that. It is part of the formal object of Faith (which 
anfwers the Cur Credis ? ) and jet to affirm it to be principium pri- 
mo Credendum, which makes it the material Object of Faith ; For 
in this fence it cannot be both, as I fhnll [hew. 4. How the Divine 
Authority of Scripture is the Principium Religionis Chriftianse, 
and hoVe not, would hold a long debate of it f elf Our tf.Baronius, 
himfelf faith, that \_when we fay all Chrift ians fhould refolve their 
Faith into the Divine and Canonical Authority of Scripture, thty do 
not mean that this is the only VrayofrefolvingFaith;as if no other way 
Were poffible, or available tofalvation ; but only that this Way is the 
moft convenient, profitable and certain ; yea, and is necejfarie too 
in thofe Churches, Where the Scriptures a*e kfoWn. Apologia adv. 
Turnebul. Trad. i.c.2.obf.i.p.46J Which WordsJheW, how far 
Scripture is a Principium.J^^fr Theologie, Chriflianity ^and all Re- 
ligion doprefuppofe Reafon^Cas all Morality prefuppofethNaturality) 
fo it is evident thatfome of the Principles bj Religion, or of Chrift ia- 
nitymnft fir ft be proved by Reafon. And fo we may compare it to 
thofe inferior Sciences, whofe Principles muft be proved by fuperior 
Sciences, though not by the fame Science. Though Scripture in point 
of excellenxie fhould not be f aid to be inferior to Reafon,yet in point of 


Vld. Baron. 



I tern script ur a 
duplici modo 
Deus apud 
nos conteffatitr. 
eandem orna* 
vit notandis 
quail tatibus & 
fupra omnia 
bum ana Scrip- 

i. In eo quod 
omnium (uo* 
rum cor da Spi* 
rilu fuo afficil 
at agnofcant 
fuamin Serif* 
lis illli mi- 
Orthodox, in 
Tradat. prl- 
n.pagc 131. 
Col. 2. 

The Preface, 


Order it may ; as ftill pre-requiring or pre-fuppofwg Reafon. As the 
form is after the matter^ and the habit after the faculty. 6. Thofe 
Ch (trailers of Divine Authority which Divines mention, may.^t, 
leaft)Jome of them, be demonftratedto others (as Prophejies fulfilled 

(yvhich is Miraculous oft)andallto our felvesiTherefore the Scrip, 
ture- Authority is not an Indemonflrable Principle. 7. The very 
being of all Belief lieth in this, that it be an Affent to the Truth of an 
Enunciation, on the credit of the Teftifier orRevealer.Now if Vee maft 
firft believe Scripture to be Gods Word (and not know it) then we 
mufl Believe it on the credit of the Revealer, And then it is byfome 
other Revelation, or by it J elf If by feme other, then how know I 
that otherRev elation to be ofgod}andfo in infinitum. But if I believe 
it to be of God, becaufe it revealeth it f elf to befo (as our 
faj ; )then this felf Revelation */, I. either by V?ay of proper Teftimo- 
ny, or 2. byObjettive Evidence, to bedifcernea 1 by Reafon. If the 
former (which mufl be [aid. or it cannot be the material object of 
Faith) then either I mufl believe every Book^ that affirms it f elf to be 
Divine } or elfe I mufl havefome Reafon to Believe thisfo affirming 
ofitf elf more then others. And thefe Reafons will be things K no ft n 
and not Believed, 2, But if the later (by Objetlivt Evidence) 
(* which is it that Divines generally fay ) then why do they not ob- 
serve, that this is to unfay what wasfaid t and to fay plainly ,r hat it is 
a thing to be Known, and notftricllj Believed, that this is Gods Re- 
velation ? Things evident^ are the Objetls of Knowledge : Things 
Teftified, are the Objetls of Faith (as Teftified.) 

S.Tet I confefs,That When we firft Know tb% or that to be a Divine 
Teftimony, We may in a fecond place Believe it. For it is Revealed 
in Scripture; \T has faith the Lord, &c.~\ And fo the fame thing 
may be, and is the Objetl of Knowledge and of Belief, But it muft ( in 
the rational order ) be Known firft, and not Believed firft. For elfe 
( 'at is J aid) I fhould Believe every writing fo affirming it f elf Di- 
or elfe Believe the affirmation 0/this without. Evidence and 


Reafon. 9. And indeed what elfe can be the meaning of our Di- 
vines, when they tell us, thas allfaithts refolveh into the credit or 
Authority of the Teftifier%nd Revealer} And at our Baronius,Apal. 
cont.Turnebul.Tracl.$,§.3.cap.4.p.io8, faith, [_Faith dependeth 
on two Principles, which mufl neceffarily be foreknown that a thing 
may be believed on oxe; Authority^ '^quez.rightly obferveth 3 d\f.l. 
de Fide, Sed.4 §.5. & difp. 3. Seel. 1 2. §. 1 % One ts, that [[the par- 

[Pare. 2 

TRc Preface, 

yet doth fpcik th s,] The other is, r^/Qhe is one worthy to be Be- 
lieved] Mark *t> he faith thefe two muft be foreknown, andnot 
forebelieved. (Though I k»oiv what he and others fay, to make it 
both the objedtum formalc & maceriale infeveral refpefts: but that 
can be but fecondarily as 1 [aid!) As for their firm lit ude from the Sun % 
which Reveals it felf and other things : beftdes that eljetts offenfc, 
and of Reafon much differ in this, and ftmilhudes prove nothing : In 
afoundfenfe I grant the thing inferred by it : To wit, thrt Scripture 
revealcth particular Truths to Belief by Way of Divine Teftimony 
or Affirmation : But it revealeth it felf to be Gods Tefiimony fir ft to 
Knowledge by its own (f har abler s or Excellencies (feconded by the 
external Tefiimony of Miracles ; ) And then i. by Teftifcation to 
Belief Learned Hooker, EccIef.Poli:.Ii.2. & $ t hath /hewed, that 
it is not fir -ft to be Bdieved that \_Scripture is gods Wordf\ but to 
be proved by Reafon ; which he affrmeth. is not very difficult denyon- 
ftratively to do, I dare ft ay no longer on this (referring the more ex- 
all difcuffton to fame fitter plice ; ) °nly, If Scripture cannot be 
proved \o be Gods Word by reafon ; I. Why do all our Divines in their 
Common Places bring Reafons to prove it} 2 HoW Will they deal 
with Pagans and Enemies?Ob)C&.But they ft ill telljou [_ the Spirit 
is only fufficient , when all Reafons are brought . ] Anfw. I .Thats to 
remove the Queftion. Or when the Queftion is of the Objeclivefuf- 
ficitney, they anfw er of the Efficient, retlifying and elevating the 
Faculty. 2. who knot's not that a man may Believe or Know the 
Scripture to be Gods Word, without any more then a common help of 
the Spirit ? The Devils and Damned believe or know- it ; and fa 
doth many an ungodly man here* But afavin? Knowledge or Belief 
doth indeed, require a fpecial grace of the Spirit. 

In a Word, If Reafon were of no more ufe here then fo me make it, 
a* it were in vain to preach or write on this point (for Chriftianity ; ) 
foit would follo^o that he that is mad, or drunk^ fjr an Infant, (if not 
a brute) were the fitteftto make a Chriftian ; Which isfo vile an 
imagination, that I dare fay, He that hath the befi ard righteft 
Reafon^ and by Conftderation makes the moft ufe of it, is the be ft 
Cbriftian, and doth God btft ferv'ice : And that all fin is on the contra- 
ry, for Want of Right Reafon, and the ufing of it by confideration , But 
me thinks I fhouldnot need to plead for Reafon, till beafts can (peak. 
and plead again ft me I But yet I muft tell you, if you heard the Ac- 
cufation,you Would excufe my Apology. 

! R if 

The Preface: 


If none but the Ignorant be an Enemy to JCnowUdge^fure none but 
the unreafenMe u an Emmy to Reafon.. 

^ 9 Ti ^ t *^ e l reate fi °ff erice of*lh v> that I lay fo much upon htr 
JLJmane Tejiimony and Tradition i Which fome thmkjuncertain \ 
J owe thinhjt whwld make our Faith too Humane , and fome think 
it is too /ike the ^Papifls arguing. 

To all which I Anfw. \. See whether thebtft of our Divines do 
not the likf. I Will name fome of thechoiceft that ever the Reformed 
(^hurch enjoy ed.Kob .Baronius/rfj/^ 
9 punft. 2 . p. 6 86. [The Teftification oftheprefent£hurch is a con- 
dition necejfarily r e qui fit e for our believing the Scriptures Autho- 
rity : becaufe Faith comes by hearing. 2. From the confent of all the 
preftnt Churchy or all Christians now living, the chief eft Argument 
may bedraWn to prove the Authority of any Canonical Boo^. From 
the perpetual and univerfal Tradition and pratlice of the whole 
Church from the Apoflles times to ours t we may have a humane per" 
fwafion y and that Certain and Infallible, of the Divine and Canoni- 
cal Authority of thofe Books which were flill undoubted, or which 
fome call the Protocanonical.~] Dr. Wittaker faith [ft belongs to 
the Church, I. To be awitnefs and keeper of the Scriptures. 2. To 
judge anddifcern between Scriptures which are true and genuine, 
and which are falfeffuppofititious and Aphcryphal. 3. To divulge 
them. 4. T.o expound them. DiJ Sacr. Scrip. (> 3,concr. 1. cap. 2. 
page 203, 204.] And in his Duplicat. adv. Staple ton, more fully 
P a g e 57- XJvhich of us knows not the neceffnj of the LftLiniftryof 
the Church ? and that it is fafely and wifely appointed of Goa\ 
fo that to contemn the Miniflry andTeftimonj of the Church, is no- 
thing elfe but to err from the Faith±arid rujh into mofi certain defiru* 
clion^ SeemorepA 5.58,59.^-364 .60.62.69. 77.71,438. up. 
328. Dwenintalloweth of Hiftorical Traditions dejudice con- 
trov.pag.l i.§. 3^.24.27 $o.$i, $2. The like might be JheWed out of 
CarnerOjChamier, Amefius, and divers\\ot hers, but that Imuft not 


Exam. Concil. 

Trident. Part 

1 page (mibi) 109.110,111, &c 1$ To full, that in his eight forts of Tradition he not only 

faith much more then I here do, but in fome of them fatisfieth Andradius himfelf. vide An- 

drad.Dcfenf.ConcUii Trident, lib. (mihij a 17- ufo ai 130. 

2. / 

Pare. 2. 

The Preface. 

2. / Would have the contrary minded tell me ,HoW they know With- 
out Humane Teftimony or Tradition, that thefe are the fame Bookj 
Which the Prophets and Apoftles wrote ? and Wholly the fame ? that 
they are not depraved and Wilfully corrupted} that thefe are all'HoW 
know y on that one of the Bookj 0/ Either is Canonical^ and the other 
Apocryphal ? Where ts the man that ever knew the Canon from the 
Apocrypha before it Was told him} "an {without Tradition? I confefs ! Ncmoex < 
for my oWn part I could never boafl of any fuch Teftimony or Light ior ibns Ecclefi- 
ofthe Spirit (nor Reafon neither) Which without Humane Teftimony aflicis qui 
or Tradition would have made me Believe that the Bookjof Canticles conunniti 
it Canonical and Written by Solomon, and the bookjf 'fVifdom Apo- ! ^^Tne 
crjphal and written by Philo (as fame thinks) Or that Pauls Epiftle j a y ^po^i 
to the Laodxearis (which you may fee in Bruno in 8pft. Sixuis Sc- hue ufa vix- 
nenfis andothert) is Apocryphal, and the fecond and third Epiftle \crnntufquam 

'/John, Canonical. Nor could I have knoWn all or any Hijloricai (*? Scrt r' 1 ? f m 
1 1 r r t n T j ■> ^ •_ V • w r^t. • i \inmemo/tam I 

bookjjucbas Jofhua, Judge^Rucb, Samuel, King?, Chromde.% ! redigeye eos 

Ezra, Nehemiah, &c. $0 be written by Divine in fpiration y but by ] \ dignatus ejl. 
Tradition, nor could I know all or any of thofe books to be Gods 1 Eaftb. Hift. 
word, which contain meer f Pofitive conftitutuns, Genefis, -Ex- 
odus, Leviticus, &c. were it not for the fame Tradition. Nor 
could I know that any of thofe books Were Written by Divine In- 
fpiation Which contain ( befidesfuch Hi/lory and Tofitives) nothing 
but the Truths which are known by the Liqht of Nature, Without 
further fuper natural Revelation, if it had not been for Tradition Nor 
could J haze known thofe Bookj to be written by Divine Infpiration, 
Which ffeak^ of meer fuper natural things, either Hiftoricalas Chrifts 
Incarnation, Refur reel ion, &c\ or Dotlrinal, had not Tradition or 
Humane Teftimony a (fur ed me, that thefe are the Bookj which thofe 
Holy men Wrote y nndthai 'fuch undoubted^nnc-on'rouled Miracles were 
wrought for the confirmation of their detlrine . Further I Would knoW, 
HoW doth an illiterate man knowjbut by Humane Teftimony, \ Whe- 
ther it be indeed a Bible that the Mimjler reads} 2 Or Whey: he reads 
true, and when fal/e ? and whether any of thofe words be i* the Bible j 
which men fay are in it} 3. Or that \t is truly tranflated out of the j 
Hebrew and Greek>^.Or that it Wat Originally written in thofe Ian- 1 
gnages} 5 .Or that the Copies were Authentickjut of which they r 
tr. inflated ? 6. Or how will they know many Jewifi Cuftoms.orp:. 
in Chronologic Geography .^without Which fome Scriptures can \ 
never be underftood ? 7, Or hoWdo the mo ft Learned Cniickj know ! 

R 2 

1 y.loquens de 
lib-tis Apocryz 

The Preface 



rye fiber g dc . 
jg. 5" Scrip" 

f.i. &1.2. 

the true fignification of any cue word eft he Hebrew, or Greek (in 
Scripture or any other book) yea Latine or EngliJh y or any language 
but only by Tradition and Humane Faith ? 

Yea, there is no doubt but infome Cafes Tradition may fave with- 
out Scripture. For I. A<f en were faved from Adam to Mofes with- 
out any Scripture, that We k?oW of. And ( as Dr. Ufher well obfer- 
veth) One Reafon Why they might then be Without it, Was the facility 
and certainty of knowing by Tradition. For Methufelah lived many 
hundred years With Adam.rfWSem lived long with Methufelah; and 
Ifaac I ived fifty years With Sem : So that three men faW from the be- 
ginning of the world till Ifaac' s fifty eth year. 2. And thoufands were 
converted and favedby the dotlrine of the Apofiles and primitive 
Preachers before it was committed to writing. So many Jews in the 
Captivity had not the Scripture. 3. And if any among the Abaffines, 
Armenians, or ignorant Papiftsdo believe in Chrifi upon meer Tra 
dition (no doubt, they may) who can doubt of their Jalvation } For 
Chrifi faith, that whomever Bdieveth th him fhall notperifo : 
{Whch Wayfoever he was brought to Believe.) Witt you hear Irenas- 
us in thujvho Lved before Popery was bora , adv. hzr.lib. 3. cap 4» 
Quid enim ft quibusde allqua modica quaeftione difceptatio 
dfet.Nonne oporterec in antiquiffimas rccurrere ecckfanfAfark 
he faith net ad Ecckfiam Romanam,vel ad unam principemjin qui- 
bus Apoftoli cemverfati Cunt, & ab eis de przfenti qiseftionc fume- 
re quod certum & re liquidum eft ? Quid autem (i neque Apoftoli 
quidem fcriptucas reliquiflent nobis? nonne oportebat ordinem fe« 
qui Traditionisjquam tradiderunt ii< quibus commiccebant Eccle- 
fias ? Cui Ordinationi aflentiunt mul 2 gentes barbarorum eorum 
qui in Chriftum credunt,(ine chara&ere vel arramento fcriptam hi- 
bentes per Ipiritum in cordibus fuis falutem, & veterem Traditio- 
nem diligenter cuftodientes, &c. Hanc fidem qui fine liceris credi-' 
derunt 3 quantum ad fermonem noftrum barbari iunt ; quantum au- 
tem ad tententiam & confuetudirem & converfationem, propter 
fidem perquam fapiemiflimi font, & placent Deo, &c. Sic per fl, 
lam veterem ApoftoloruTraditiore # ne inconceptionem quidem 
mentis admittuntquodcurque (Hareticorum)portentilcqu:ueft» 
As forthofc thatthmkjt favors the Papifis to argue thus from 
Tradition, they are quite mifiaken^as 1 have fheWed afterwards The 
^Papifis build on the Authority of the Qhurches decifive Judgment : 
But i ufemly the Churches reitimon\ . The Tapifts by the Church 


Pare. 2 

The Preface. 

mean.X.thcprefent Churchy, only their own Romifh Church. 3. And 
in that only the Pope,or Councel (as infallible Judge.) But I mean. 
I. the tiniverfal Church through the world, 2. Efpecially the An- 
cient Qhurch next to the ApoftUs, 3. And therein the godly writers 
and ChriftUns generally. The Papifis ground all on the Church on- 
ly, and think that we muft firfi k»oW the true Church, Who is the 
fudge, before we can knoW the Scripture. But I value (in fome cafes 
more) thcTefttmony |( of Heat hens t Jcws y and all Hereticlej, (an ] 
enemies teftimony being moft valid again (I himfelf) And I ufe not 
their Tefttmony only,as they are the Church y or as (fhriftians^but alfo 
as men, endued with fenfe and Reafon, and the common remnants of 
Mertlhonefty. In one word ;T he Papifts receive the Scriptures on tie 
Authoritative Infallible Judgement of their ownChurch^that is the 
Tcpe^and I receive it as gods perfett LaW delivered down from h*nd 
to hand to this prefent age;and know it to be the fame books Which the 
Prophets and Apoflles Writ, by an infallible Teftimony of rational 
men, friends and foes jn all ages. And for them that think that this 
lays all ourfath on uncertainties ,/ Anl. 1 .Let them give us more cer. 
tain grounds. 2 . We have an undoubted infallible Certainty of the 
Truth of this Tradition, as I have after fiewed. He is mad that doubts 
of the Certainty of\Vi\\,the Conquer ers raigning in Eng. becaufe he 
hath but humane T+ftimony.We are Certain that the Statutes of this 
Land Were made by the fame Parliament sand Kings as are mentio- 
ned to be the Authors'.and that thefe ftatutes which We have now in 
our Books ^are the fame which they made. Tor there were many copies 
difperft'mens lands & eflates Were ft ill held by themithere were multU 
tudes of Lawyers and fudges whofe calling lay in the continual ufe of 
thtm\&no one laWyer couldcorrupt them but his antagonift Wouldfoon 
tell him of it, andlQoo. Would find it out. So that I do not think^any 
man doubt eth oft he certainty of thefe atts t being the fame they prctoid 
to be, And in our cafe about the Scripture We have much more certain- 
ty y as I have /hewed. Thefe Copies Were d'fperfed all over the world fo 
th -t a Cobination to corrupt the was impoffible in fecref. Men judged 
their hopes offalvation to lie in thej& therefore would fur e be careful 
to keep them from corruption^ to fee that no other ftjould do it: There 
were I coOs ofAiinifters whofe office and daily Work it was to preach 
thefe Scriptures to the world.and therefore they muft needs lookjo the 
pteferving of them : and God was p leafed to tufferfuch abundance of 
Heretickj to arife, (perhaps cfpurpofe for this end, among others-. 

gainit Celjus 
give; you ma- 
ny. vid'1%* & 
Auguflin. de 
Civitat. Deij.\. 
xzEt tefli- 
moniitm Par- 
pbyru in CjrlMi 
1. 20. Contra 
Jaliannm : Et 
adver. Urfgi' 
Until. Tlusa 
Vide in Anno- 
lat.Grotii in I. 
dc Vcrit.Rcli> 



The Preface. 


that no one couid corrupt the Scriptures but allhisadverfaries Would 
foon have catcht him in it : Tor at parties , of each opinion, fill vie aded 
the fame Scriptures againft all the reft ; even as LaWyers plead the 
Laws of the Land at the bar again/I their adverfaries. So that it is 
impofpble that in any main matter it fhould be depraved. What it 
may be in a letter or a word by the negligence oftranferiben , is of no 
great moment. (Of Which I defire the learned Reader to perufe that 
accurate Treatifeoftbe truly Learned and Judicious Ludovicus Ca- 
pe llus his Critica Sacra.) But with Bootius Anf.and Bp.Vfhershte 
karned letter to Lud.Capellus for determination of their Contro- 
versies. * 

Jndeed the Popifh Dotlrine of Tradition (fuch as joh may find in 
Richworths Dialogues) leads diretlly to Heathenifm ; and builds 
all our Chriflianitj on fuch certain uncertainties , yea palpable un» I 
truths , that it is a Wonder that they Who believe them, renounce not \ 
their Chriftianity. 

But the great Objection is, that by arguing thus, our Faith is fi- 
nally refolved into humane Teflimony, andfo is but a humane faith* 
Ani w. If I [aid that thofe that make this Objection, fhew that they 
know not well What faith is x nor What the refolving of it is, which they 
mention , 1 fhould not wrong them. But becaufe I would give nfatis- 
faUory account of my Belief in this great point & will more particu- 
larly anfwer the fever al ^ueftions Which ufe to be here raifed* 

j£ueft. Why do you believe the Incarnation, Death and Re- 
furreclion of Chrift, with all the reft of the articles or doclriacs of 
your Faith ? 

Anfw. Becaufe they are the word of God; or, G od hath Te fitted 
or reported them; or, hath Revealedthem to the world as true fo 
I have no higher or further reafon to believe them to be true,but only 
this, C/od hath fpoken them. 

guefti How know you that God hath Revealed or Teftified 
thefe things f 

An(,There are many jgueftions comprehended in this one;or elfe it 
is very ambiguous An regard of the Objecl,/* is one thing to askjriow 
I knoW it to be Revealed .? and another, How IknoW that it is God 
that revealed it t In regard of the Aft, the word[_How knoWyou^ is 
doubtful, Tou may either mean in your enquiry, By What principal 
Efficient Caufe ? or BfWhat neerefl efficient ? or By What Motives 
or convincing Arguments } Or By What naturally requifite Means ? 


Part. 2. 

The Preface. 

Or what Jnftrument ? All thefe muft not be confounded. 
9ueft y How know you (that is, by what moving Realons) 
thaTthefe things are Revealed ? 
Anfw. I need not Arguments; myfenfes ofSeeingand hearing tell 

it me. 

gueft. But how did the Prophets and Apoftles know that they 
were Revealed to them ? 

Anfw. Some by Internal fenfe (Who had it by infpiration ;) and 
fome bj external fenfe, (who heard it from Qod^or Chrift, or An- 
gels, or read the tables which he wrote. ) ; 

Ma e fi' How did the other Believers in thole times know, that 
thefe things were Revealed to the Prophets or Apoftles ? 
Anfw. Bj their oftnTeftimony. 

Queft. How know they that their Teftimony was true ? 
Anfw. / have anfwered this at Urge in Chap. 4. §.3. If it had 
not been Revealed to them, they could not have Revealed it to others, 
j£ttf/?.«5uthow do we in thefe times know that thefethings 
were Revealed to the Apoftles ? 

Anfw. Some few parts of the world know it only by unwritten 
Tradition : But • mo ft of all the Churches knoW it by the Scripture 
which thofe holy men wrote, containing thofe DoElrines. 

f£ueft. But how know you that thefe Scriptures were written 
by them ? 
Anfw. By infallible* Tradition. 

gueft. But how know you that they be not in the fubftance 
corrup:ed fince ? 

Anfw. Bj the fame infallible Tradition ajfuring my reafon of it : 
Even as I kno\X> that the Statutes of the Land Were made by thofe\ 
Kings and Parliaments Whofe names they bear : and as 1 kndW that 
the Work* <?/Ariftotl<r,Ciccro, Virgil,Ovtd>&c. were made by them, 
and are not in the fubftance corrupted; 7ea,far greater certainty doth 
Tradition afford me. 

£ueft. But though you are thus affured of rhe Revelation ; yet 
How know you it is Divine ? Or that it was God indeed that did 
Reveal it ? 

A 1 fw 1 . You muftknoW ( as prefuf>pofed) that themf elves affirm 
that god revealed this to them^both bj their fpeech to thofe that heard 
them preach j and by this Scripture ,W hie b affirms itfelfto be ofDi- 

Ivine Infpiration* 
R 4- gjufi. 

* See Cbemnit, 
Trident. Part. 
1 . page (mibi) 
11$. out of 0- 
rigex, En 'cbiiu 
and Auftbi, 
(hewing the 
ufeofthis fort 
of Tradition. 

The Preface. 


Vide GyQ'I. 

de Vulcnt'ia 
A del j 
[lib .i.cjp.2f. 
parte Div'm. 
Lcgis, lib. r, 
cap. 27. 

* Pblcgon in 
lib, 13. of his 
Annals, con* 
fefleth the 
done by Peter, 
-as Oiigen 
fahhj/ib.i. conc- 
ha Celfum, 

Jgueft. But how did they know themfelves that they were not 
miftaken t 

Anfw. I. Thofe Whom God infpired, or to Whom hefpakjs^ hneW 
certainly by an mexpreffiblefenfe, that it Was Godhimfelfand no 
delufion. Qod never [peaks fo extraordinarily , but by the fame atl he 
both makes known the thing Rev e ale d, and him fe If to be the Speaker, 
t. Bcfides, they Were fully certain it Was no&eluftonjby the frequent 
uncont fouled Miracles which Chrifl did^ and which he enabled them 
to do them/elves* See more Chap. 4. § . 3 . where this is fttllier an- 

£>ueft. But how (hall we know that they delude us not; and 
chat the Scripture faith true in affirming it felf to be of Divine In- 
fpi ration ? For we muft not believe every perfon or book that fo 

I Anf. / have anfwered this in the forecitei Chapter and Se- 
ll ion. 

To which I add: I. * There arefuch Characters of ferity and 
Majefty in the Scriptures themfelves that may very ftrongly per- 
fWade us of the Verity of them, at leaft as being exceeding probable. 
Efpecially % the exceeding Spirituality and ^Purity of 'them , and the 
High ft range deft gn of Qod manifefted about the way ofadvance- 
ing his glory, andfaving mankind ; Which sDefign in aU the parts of 
it, excellency concatenated. Was not laid open by one perfon only , nor 
in one onely age ; but was in doing many 1 00 j ears ,and opened by ma- 
ny fever al perfons at that diftance; fo that it is impoffible that they 
fhould lay theW heads together to contrive it. Alfo the fulfilled Pro- 
phefies fheW its Verity . And if any one part have not thefe Char a- 
tiers fo Evidently onit^ yet it is certain, becaufe it is attefted by the 
j reft (crfome of them) that have them. 2. But that which fullj per* 
\fWades me, (being thus prepared by the Quality of the Writings, is, 
j The many, Apparent uncentrould Miracles * Which the Apoftles 
themfelves did work^, who Wrote thefe 'Books: God Would not have 
enabled them to confirm afalfe deluding Teftimony (and that offuch 
moment) by Miracles, and fuch Miracles, 3, And, when I have 
once thus Believed^ I am much confirmed, both by the experience! 
! have of the power andfWeet rellifh eft he Dotlrine of the Scriptures 
' on my own foul 1 and the efficacy of it on the fou\s of others ; and 
alfo in that I find all the rational caufes of doubting of the truth of 
Scripture to be removed. 


Part. 2. 

The Preface 

jQueft. But when you make Miracles your great Argument, 
Ho*w"knJfc you that thofc Miracles were indeed wrought ? 

Anfw. #/ infallible Tradition, partly by the Inftrumentality of 
Scri ittre, and parti) by other writings, and univerfal confeffion : 
mI know that Julius C edit conquered Pompey, and William the 
Norman won England. 

Queft. But did you at firfl believe the Scripture on thefe 
Grounds ? Or can it be expected that unlearned people (hould 
underftand the certainty of this Tradition f 

Anfw. i -1 fir ft Believed that the Scripture was Gods Word y meerly 
upon the common ptncontradiEted Affirmation of my Teachers : And 
fo do moft others 1 meet With : *And fo proceed to fee 
the more certain Argument afterwards. 2. Tet if they Were 
wifely and diligently taught them, the unlearned are capable of know- 
ing the infallible certainty of that Tradition : Tea, and the -certain- 
ty of the Truth of the Tr an flat ion in thefubftance ; and that you do 
read truly the Scriptures to them, &c For there is a Humane Tefti- 
many Which is C ertatn '> wAfo a Humane Faith : Tea more Certain 
then my own Senfe. Senfe hath alWay greater Evidence then Be- 
lief but not fo great certainty fometimes. I Will rather Believe ten 
thoufand fober impartial Witnejfes that fay, they fee or hearfuch a \ 
thing, (having no conftderable comraditlion,) then /Would believe 
mine own eyes or ears for the contrary. 

L 3uefl. But is that Faith Divine and faving, when men take the 
Saipcure for Gods Word meerly on Report or other weak Ar- 
guments ? 

Anfw. It is a Faith that lies open to great danger by temptation, 
when the weaknefs of the Grounds Jhall appear \ and will have much 
Weaknefs in the mean time : but yet it may be Divine andfaving. 
For ft ill this mans Faith is refolvedinto Cjods Veracity or Authority. 
Though on WeakJ3 rounds he take the' Scripture to be Revealed by 
C}od,yet he 'Believes it to be Ttue,on/y becaufe Cjodfpoke or Revealed 
it. So that the error not lying in the Formal or MaterialObjett of 
Faiths but only in the Arguments perfwading that it is from (}od f 
this deftroyes not thefoundnefs and Truth of the 'Belief. 

Objecl. But how know we that the Miracles were wrought to 
confirm the truth of thefe books ? 

Anfwer. They were wrought to confirm the Teftimony of 
the men, Whether delivered by Word or Writing* And this by 


The Preface 


Writing is that part of their Tefiimony which the Church now en- 
joyeth. 4r 

Objeft. But all that wrote the Scripture, diJ not work tyi- 

Anfw. Their Tefiimony is confirmed by thofe that did. 

f&ueft. Into what then do you ukimately Refolve your F aith ? 

Anfw. If J oh underftandthe Phrafe of\_Refolving Faith] flri ft ly 
and proper ly^ foit is Refolvedonly into the credit or Veracity of the 
Speaker, as being the Caufeof the Verity of the Proportion which 
I believe, even the principal Efficient C aft f e 5 f ^ e Knowledge of 
whofe infallible Verity t doth y above all (and only in that kinde) caufe 
me to believe the things Revealed to be True. , 

But if you take the phrafe of \Refolving Faith] in the largefl 
fenfe, as it containeth not only its Refolution into its Formal Ob- 
\jeft, but into all its Caufes in their fever al kinds, fo it is refolved 
thus. i. As I havefaid, 1 Refolve my Faith into the Prime Truth : 
that isjnto gods infallible Veracity, as the only Formal ObjefW full 
proper Efficient of the Verity of the Tropo fit ions believed, and the 
Principal Reaf en of my Belief 2, 1 Refolve mj Belief into Gods 
[Revelation* or Teflimony] as the Principium Patefaclionis^r the 
Naturally necejfary means of Application of the Former \which is the 
Principium Certitudinis (It «Rob.Baronius^»^i/?/w£?^^po* 
dix,Tracl.3.Cap.6.p.lZ3.J7>* 1 amforcedto diffentfrom Baronius, 
in that he mak^es this [Revelation] to be part of the formal Object: 
Though [gods Veracity of Gods Revealing,'] and not the Truth of 
Qod Without Revelation, be the Formal Objeft of Belief", yet I con* 
ceive the f aid Revelation to be no part of the Formal Objeft, but a 
Natural Means of the production of the Material Objeft by the For- 
malObjeft which u its Efficient : Andthat not direftly of the Imme- 
diate Material Objeft, but of the Remote onlj.For the immediate Ma- 
terial Objell u[the Truth]of Propofitions : and the Remete is [the 
Propojition]which is True. Note the Revelation is direftly a Prodfi* 
ftion of [the Tropofition^ufuch; but not ofthe m Verity of it direftly : 
We therefore Believe it to be True, becaufe the True God fpoke it. 
Though in afecondplace the ^Patefaftion may befaidto produce the 
Verity of the thing. 3. 1 refolve my Belief into the Characters of 
Divinity which are found in Scripture, and into the uncontrolled 
Miracles by Which it Was attefled, as the Principal motives (con- 
junct) by which Iamperfwaded that it was God, and no other, that 


Part. 2 

The Preface. 

wx< the Author or Reverter* 4. Irefolve my 'Belief into Humane 
Teftimonj, or infallible Tradition (Rationally jtot Authoritatively 
Infallible) as the means of dif covering to me matters ofFacl i \\z.that 
the Apoftles did write : that, This delivered to me u the Writing : 
that it is All : that fuch Miracles were brought : that the Scrip- 
tures are not Depraved in any material point, or out of Dejign: which 
Books are Canonical, and Which not. Had I been the perfon to whom 
God from Heaven, or Chrifl on earth did reveal thefe Truths Imme- 
diately, then this Refolution ofmy.Faith/houl^have been into my 
fenfes (made ufe of Rationally).; Ifhould have k/ioWn by External 
fenfe what Chriftfpoke, anb What not ; what Miracles he did : and 
by Internal fenfe , that it Was God and no other that infpiredme : and 
by both, that it Hw Chrift, and no other thatfpake and Workt Mira- 
cles. But feeing I live at fo great a diftance, and God Revealed net 
thefe things to me Immediately , but to the Apoftles , and they to 
ether s y and they to other s, and fo down to this day ; therefore Tradi^ 
tion muft do that for me which fenfe did to the firft receivers \as I fay , 
What fenfe did for them, that Humane Teftimony doth former mufl 
carry it between their fenfes and our fenfes, andfo to our Reafon. 5./ 
refolve my Belief into all Truths Revealed in Scripture, as into the 
Material Objecl (if it were not too improper to call that a Refolving 
of it into that Which anfWers the Quid credis? wnd not the Cur cre- 
dis ? or the Cui >) 6. / Refolve it into the Books or Writings, as the 
Authentick^Jnftrument Revealing Cjods mind : Not into the Words 
M in this or that language ^ or as confideredin themf elves \ but as 
confidered in Relation to the Truths Which they exprefs, viz. as they 
are fignifers of all thofe Enunciations which they contain. 7. ' / Re* 
folve my Belief into Reajon^or my Vnderjlanding^as the neerefl vital 
Efficient Caufc. 8 IReJolveit into the Holy ghofis. Illumination 
or Grace^as into ths Remote and former Efficient $nab ling andcaufmg 
me to Believe fine erely and favingly (but not into any Internal 
Teflimonie of the fp iritis the Objed of my faith.) 

I know our Baronius oppofeth Spilatenfis for one of the Points 
which I here affert (Apolog* Trad. 9. punft. 4. and 5. pag. 
711. 71a. 713. 714 &C.J Were it not that I have been too 
tedicut already, I Would anfwer thofe Arguments of Baronius, 
which is very eafic to do ; but to the unprejudiced and confede- 
rate I think^it will feem needlefs, or at leafl is fitter for another 

A»d ] 

See Conrad, 

opening all 
this in the 
fame way as 

The Preface 


And thus having Catechifedmyfelf to give men an account of my 
Belief, ana help thofe that are weaker herein % Ifhall conclude all with 
two or three words of Advice to the Reader. 

i.TiEware that you exclude not, in jour arguing^ any Caufe or nc* 
±JceJfary Medium of your Faith bj quarelling too eagerly with 
other mens grounds * many men run upon this dangerous Rock. Left 
they Jhouldgive too much to Reafon t or to Tradition^or the Church lor 
Miracles yfome further exclude them then will ft and with the Ratio- 
nality and fafety and Honor of Chriflianity $ fet not thofe things 
in Oppofitionjvhich may andmuft confift in coordination ^or fab or dila- 
tion toothers 

The removal of one necejfary faufe may deftroj the Effe8;er of one 
Pillar , may pull down the houfe ; or of one of the necejfary parts, may 
kill the man ; though all the reft be let alone ^ or move regarded then 
before* It u no 'whit derogatory to the Law of the Land, to fay, I 
muft read it With my eyes t and bj the help of Spetlacles^ and muft re- 
ceive it with mj hands, or ears, from a Herald or other Proc/a- 
mer, &c m 

2. Take heed of denying the "TerfeHion of Scripture in Deed while 
you maintain it in Words. Two forts I would warn of this . 

* Vndeifta 1. Thofe that plead for Traditional Dottrinesnot contained in 

Traditio} Scripture. To thefe I have fpoken elfewhere (Appendix to Treat 

utrumne de „/<7?^**;/u. \ 

dominica & ofB^ttfm.) 


I Autboritate defcendens ? ande Apoftolomm Mandatis ai% Efijtolis veniens ? Ea trim facienda effe 
\qu* fcripta funt Dchs teftatur ad Jofhuam; Nan reccdet Liber legis ex ore tuo, &c. fi ergo aut 
Eangeliopracipitur, aut in Apofiolornm Epiftolis aut Aftibus coniinetur, obfervetur Div'mabac 
&faaclaTraditio. £>u* ifla ebU'matio , quave prafumptio, bumanam Tradiiionem Dlvina difpo- 
fitioni antepomre* nee ammadverterc indignari &irafci Dzttm, quotlcs Dlvina praccpta foh'it 
& pYAter'ti Humana Trad'uio? Mar. 7. 8. 1 Tim. 6 . $. Confuetuio fac veritatc, K'~ 
tuflas erroris eft ; propter quid relielo more fequmwr vwitatem, Cyprian Epift. 74. ad 
Pomp. page. 22^. 231. The Cams place of Cyprian is vindicated by Dr. irbital>cr de 
fac. Script. Cont. «£. 6, de virfeft. Script, mentioned alio by GHartius on cvPr. 
ibid. J 

2. The/1 

Part. 2 

The Preface 

of our Crted, but helps to our un der flan dings y and boa 
Pr Alike in matters Circttmftantial t )fr bich God bath left > 

zThofeihat arefo eugcr\\to tye all men to their Sxpofttons of Scrip- 
ture, and tenfure all fir Heretical, that differ from them therein; 
*7;r» VW have difputed and contended our f elves aweary , and wrong- 
led she Church into flames andafbes ;)et that which Cjodhathfpoken 
ebfeure/j, *>ndfo left difficult initfelf^ Will remain obfeure and 
difficult ft ill. And that which is difficult through the ^eaknefs and 
incapacity of unlearned men, will be far beter cleared by a rational 
explication, then by a bare Canon. When Vcill the Lord once per- 
J\\\iae his Churches to take his Written Word for the only Canon of 
their F<iitb ! and that in its oWw naked fmplicity and Evidence, 
without the determinations and Qanons of men ! Which are no parts 

and bounds to our 
to mans de- 
termination; when Will the Lordperffrade us, not to be wife above 
what u written f but to acknowledge that Which is unrepealed 
in the word to be bey ond pu\and that Which u more darkly revealed to 
be more doubtful tons. Then the hot contentions of the Church a- 
bout the Ai^ ft cries of Cjods Decrees, and nature, and order of his im. 
manent Alls; the nature and Way of the workings of the Spirit on 
the Soul, C?c. With an hundred quarrels about meer names and 
words, will be more lovingly and brotherly debated % Without fuch a' 
lien at ion of affeclicns, and reproachful exprefpons. 

Two things havefet the C hurch on fire and been the plauges of it 

* mention $ fit- 

- hffi 'cent artifices. Vthtam foti artifices' fupcrxd:ficarc?;t ! Viinam fupcrfiruilioncs fuas 

mult as & ftnc infinitas cum panels & p'anis fundamentalists pari affcClu & honor e fufe'i 

da*, non commifccrcnt ! Si hoc conmtur, deect tamen pios&.prudcntes Cbiiflianos difccrncrc, 

prima ilia pauca Credibilia aClmflo & A^ofLohs immediate veyclata,& innumeras illas tfa- s Theo'cgo/um pro cujufa -ingenio & opinion? cum fundamental \bus ineur.dcm locum con- 

.Davenanr. Adhort. pro pace Held, page 87,8s. It was for.rU Counfcl that T 
ran.n gives the miniiters of Gods Word fa tot anuulls, &c.) That they flwuld not with 
(o many Articles, and Creeds, and Confefficns conkundrhe minc'sof plain Chiiftians, but 
that they fhould draw up the fumme of their Belief into feme few heads. Nothing hinders 
bur thai Prokfljrs and Licentiates .in Divinity may bufie their thoughts, and fpend their Hours 
upon the knotty and abftrule Queftions of that facrcd Faculty 5 but why fho^jdthc heads of! 
Otdinary Chi iftians be troubled with thofe curious ciifqu Kit tons ? Dr. Hall. .Peacemaker. 

8119. I prayj-ead the reft of that fmait Xi entile j and his P<ax terns, a ltnailcr a bu: j 
both worthy all cur (erious ftudying. 
Read Vpjcrs, excellent Sermon on E?bef. 4. 1 3 , before King/awe.^ Tun, 10. 16 ^.throughout. 

■II Dofrjfimi 
con (ilium ab 
omnibus Chr'h 
Jlianis audi en> 
dum. \Divina 
co'fitcmplarCf ■ 
ventm in tcr m 
minis maneto 5 
funt Spiritus, 
& ft poffibile 
e(l nihil aliud 
Ne Pair is no. 
turam nimis 
curiorfe ri ma- 
tor, Vnigeniti 
tus gloriam 5 
unam in tribui 
Dei tat em 5 
Vtcre verbis 
per tine at ad 
lufjiciat libi ut 
habeas fundi- 

hove a 

The Preface. 


* Ait{\mcon* 
fir mare , map* 
rem tarn vete~ 
rum barcftum, 
quant prafenti 
urn diflidiorum 
partem, in Ec- 
clefia hinc pr«. 
cipue natam 
fuiffe&ejfe t 
quod Concilia; 
Epifcopi, Do- 
clorcs Rcrtefia, 
mllo difcri- 
mine quavis 
dogmata) <& 

Above one thoufandy ears . I. Enlarging our Creed \and making more 
fundamentals then ever God,* made. 

2/ Compofing [andfo impoftng) our freed* andConfeffionsin our 
own Words and phrafes. 

When Men have learned more manners and humility then to ac- 
cufe Gods language as too general and ob'cure fas if they could 
mend i ) and have more dread of God , and compaffion on them- 
felves 5 then to make thole to be Fundamentals or certainties which 
God never ; And when they reduce their Confeffions their due extent, and 2,to Scripture phrafe (that Djffer.rers 
may not fcruple fubferibingj then, mdf I thinkj never till then 
fliall the Church have Peace about Oocl i«>als. || It feems to me 
■ no hai'no wSocinian motion, which Chilhngworth is blamed for •, 
j viz [/Let all men believe the Scripture, and that .only, and en- 
,devor to believe it in the true fenfe (and promife thisj and require 
no more of others, and they (hall find this not only abetter, but 
ptotiaproZr- c ^ e on ^ means t0 fapprefs Herefie, and reftore Unity, &c] 
ticuiis fidei I Ifjou fay, Men maj fubferibe to Scripture, and- jet mif- 

Catholic* ven- interpret them j / anfwer^fo they may do by humane (fanons If you 
fay. They may preach againft Fundamentals or Evident Truths, 
while yet they fubferibe to the Scripture mifunder flood :/ unfw. 1. All 
fuch weighty Truths are delivered exprejly or very plainly. 2, / 
hope God will once not only bring, into ufe the Minifterial Power, 
but atfo teach Itfagiftrates to rule for Cbrifl^ to the reflraining 
of fuch as fb all fo palpably offend as openly to contraditl What they 

But that was the third and lafl word of advice I here intended, 
viz. that feeing Scripture isthef acred T erf eft Late of the mofi high 
God^ that men Would ufe it reverently \and that Cfrfagiflrates would 
retrain men that would bring gods Word into contempt^ under 

ditarunt ; pa- 

rify adfalatem 

necejfitate ere- 

denda confei- 

entiis impofu- 

erunt ; ex qua- 

vis vero intcr- 




nimis facile 

hare/es vol 


runt. Paraeus 

in J^ 

fmihi) 16. Vide & page 15. &41. All Peacemaking Divines ftill harp upon this 

ft ring, and yet Tome call it Socinianl If any man would fee more # of the Evilof miking points 

neceffary which God made not fo , you may throughout Conrad. Bcrghis his- Prax. Ca- 

'bo/, fee enough, and the words of very many Divines, Lutherans and Calvinijis } tc 

chatend. - ' 

|| Chil'kgwortbt Page laft of the Preface $ Shall men be judged Socinians for advancing the 
?crip:u: es a* the only Rule ? 

i pay. read well what that excellent Divine Doctor Stougbtcnhzih written exprt fly and 
earmftly for what I now urge, in his Form of wholfom Wbrds 3 about forming Church Con- 


Pare, i 

The Preface. 

pretence of Preaching it, * That every ignorant fellow, whofe tongue 
hath catcht a Lax, may not run up in the Tttlpit to eaje himfelf '; 
A or every one have leave to dif gorge himfelf in the holy Ajfemblies, 
that hath got afurfet of Pride and ft If conceit. O if you kntW the 
Weaknefs of poor people and how apt they are to be deceived, you 
would not give deceivers liberty to do their worft. Ten that Will not 
give men leave to perfwadeycur Wives to Adultery, your Children 
to lewdnefs, your Souldiers or Subjells to rebellion or Treachery , 
Would fur e ie as regardful of mens fouls , and the honour of Chrijl . 
tSfnd jou that will not give every fool leave to go inyour names on 
an Embajfage, who would but dif grace you ; would not let menfpeak, 
publikely as in the name ofChrift^that cannot fpeak^fenfejo thejhame 
of our profeffion ; Nor Should men turn Preachers as the River Nilus 
breeds Frogs, {faith Herodotus J When one half moveth before the 
nher is made, and while it is yet but plain mud* 

'But I mttfl make this Preface no longer. I pray obferve that 
n the CMargin t and fee whether our. time: be not lily Tertul- 1 *&•}}*% alius 

ian5, ' pus eras alius, 

hodie Diaco~ 
us, qui eras LcftOr : bodie Presbyter, qui eras Laicus $ Nam & Laicis SaccrdotalU Munera 
njungunt. Tcrtulllan. de Prxfcr iption.adyerf'hxrct. 

Reader, As thou loveflthy Comforts , thy Faith, thy Hope, thy 
Safety, thine Innocency,thy Soul,thy Qhrifljhine Everlafting Re(l ; 
love, Reverence^ Readj Study* Obey, and flic kclofe to Scripture, 
: arewel, 

ties tor urn ti- 
mer aria, leves j 
mconfia?ites : 
nunc ncophyto* 
collecovt, nunc 
fcchlo objtn. 
clos, nunc A' 
poflatas n( m 
flrosjit Gloria 
eos cbligent, 
quia Veritate 
non fojfunt : 
alius profici 
tur quamin 
cajlris rebeUiu, 
ubi ipfum tiTe 
illiCj promereri 



1 8 5 





"y A%T. II. 

CHAP. f. 


S; I 

from other 

E are next to proceed to the confirmation 
of this Truth, which though it may feem 
needlefs, in regard of its own clearhefs and 
certainty, yet in regard of our diftance and 
infidelity , nothing more recelTary. But you 
wil fay,To whom will this endeavour be u(e- 
full t They who believe the Scriptures are 
convinced already ; and for thofe who be- 
lieve it nor, how will you convince them ? Anfw. Bat fad expe- 
rience tells us, that thofe that believe, do believe but in part, and ] ^ cr,ptu 

S there 

The Truch 
from oth;r 


i. Affirming 
the Saints to 
have been pre- 
this glory. 



The S dints everUfting Reft, 



therefore have need of further confirmation ; and doubtlefs God 
hath left us Arguments fufficient to convince unbelievers them- 
felves, or elfe how (hould we preach to Pagans . ? Or what (Kouid 
vve fay to the greateft part of the world,that acknowledge not* the 
Scriptures > Doubtlefs the Gofpel (hould be preacht to them ; 
anc though we have not the gift of miracles to convince them of 
the truth, as the Apoftles had, yet we have arguments demonftra- 
tive and clear, or elfe our preaching to them would be vain, we 
having nothing left but bare affirmations. 

Though I have all along confirmed fuffiriently by teftimony of 
Scripture what I have faid, yet I will here briefly add thus much 
more, That the Scripture doth clearly affert this Truth in thefe fix 

i. It affirms, That this reft is fore-ordained for the Saints, and 
the Saints alfo fore-otdained to it. Heb.i\.\6,godis not afhamed 
to be called their God,for he hath prepared for them a fitj. i Cor. 2. 
o* Eye hath notfeen y nor ear heardyior heart conceived what God 
hath prepared for them that love him : which I conceive muft be 
meant of thefe preparations in heaven; for thofe on earth are 
both feen and conceived,or elfe how are they enjoyed ? Mat. 20. 
23, To fie on Chrifts right and left hand in his Kingdom (hall be 
given to them for whom it is prepared.And themfelves are called 
Veflels of mercy,before prepared unto glory, fow.9.23. And in 
Ghrift we hare.ohtarned the mheritanee^*'^ predefiinated accord- 
ing to the pnrbofe of him Veho worketh all things after the counfel 
of his eton will. Ephef. 1 . 1 1 . And whom he thus predejlinateth y them 
heglorifieth. Rom. 8. 30. For he hath from the beginning chofen 
them to falvation, through fan&ification of the Spirit, and belief 
of the truth, 2 Thef2.11. 

And though the intentions of the unwife and weak may be fru- 
ftrated, and without counfel purpofesare dif3ppointedfP?W 15. 
22 ) yet the thoughts ofthe Lord (hall furely come topafs, and 
as he hath purpofed,it (hall (land The Councel ofthe Lordftandeth 
for ever, and the thoughts of his heart to all generations : Therefore 
blejfedare thej whofe God is the Lord, and the people whom he hath 
chofen for his own inheritance Pfal.33 1 1 ,12. Who can bereave 
his people of that Reft which is defigned them by Gods eternal 
purpofe ? 


Part. 2 

The Saints ever Uft tug Reft. 

i8 7 


SEcondly, the Scripture tells us, that this Reft is purchafed, as §. 2. 
well as Purpofedfr them; or that they are redeemed to this ^ ™^ ic f( j* 
Reft. In wh3t knfc this may be faid to be purchafed by Chrift, I §Jem by t h°e 
have (hewed before, vik» Not as the immediate work of his fuflfer- blood of 
in^s (which was the payment ofourdcbt,by fancying the Law j Chrifl 
but as a more remote, though moft excellent fruit 5 even the ef- 
fect of that power,which by his death he procured to hicnfclf. He 
himfelffor the differing of death, was crowned with glory ; yet 
did he not properly die for himfelf, nor was that the direft effeel Paul Hobfon. 
of his death. Some of thofe Teachers who ate gone forth of late, 
I do cell us,as a piece of their new difcoveries,thatChrift never pur- 
chafed Life and Salvation for u?, bu> purchafed us to Life and Sal- 
| vation * : Not undemanding that they affirm 2nd deny the fame 
I thing in feveral expreflions. What difference is there betwixt 
buying liberty to the prifoner,and buying the prifoner to liberty? 
betwixt buying life to a condemned malefaclor, and buying him 
to life . ? Or betwixt purchafing Reconciliation to an enemy, and } 
purchafing an enemy to Reconciliation? But in this laft they have 
found a difference,and tell us,that God never was at enmity with p x0( j ^ 1Zi 
raan,but man only at enmity with God,snd therefore need not be pfalm 11.5. 
reconciled: Direclly contrary, to Scripture, which tells us that ££*!*/• 5- 
God hateth all <he workers of iniquity ,and that he is their enemy. *f a,ah< ^' 10 - 
* And though there be no change in God,nor any thing properly 
called Hatred, yet i: fufficeth that there is a change in the fianers. 
relation, and that there is fjme ting in God which cannot better 
be expreflfed or conceived, then by thefe terms of enmity and ha- 
tred : And the enmity of the Lav 1 (inner, may well bet 
called the enmity of God; however this difference 

* I confefs 
the later is the 
more proper 
and oftner 
ufed in the 

* The phraies 
are ufed frojfl 
thceffeft W 
the A fl 


. j do ; 


miry in God s and enmity in us . but hoc betwixt the fenfe of the 
forementioned expredi :hat w! .1 will call it. 

before converGodf heftandsas we may fay, en^ged by his L*ws r 

which enemies do, and thence is faid to b 

cy with them. Elfe fpcaking of enmity Drc perly, I fay as 

We fay that God is an r ne my t . ■ ae is the Q 

comes to pafs bu: what he will. Bui; we Cay thai thofe are Enemies to • 

and walk not by his Precepts, for they beat in enmity to his Tutanient. c 

lib. 7. 

S 2 chifing 


Paul Hob/on. 


§• 3- 

3 . It is pro- 
•mifed to them. 

The Saints everlaftwg Refi, 


chafing life for us.or purchafing us to life,the fenfe is the fame,™*. 
By fatisfying the Law, and removing impediments, to procure us 
Title to, and poffeffion of this Life. 

It is then by the blood of Jefus that we have entrance into'the 
HolieftH^ jo 19. Even all our entrance to the fruition of God, 
both that by faith and prayer here, and that by full polTcflion 
hereafter. Therefore do the Saints (log -forth his praifes, who 
hath Redeemed them out of every Nation by his b!ood,and made 
them Kings and Priefts to God, /to/. 5.9,10. 

Whether that , tfi ^hvTfaenv tya vkmrncivi \n*Eph. 1. 14. 
which is tranflared, the Redemption of the purchafed polleffion, 
do prove this or not; yet I fee no appearance of truth in their 
expofuicnofit, who (becaufe they deny that falvation is pur- 
chafed by Chrift) do affirm that irs Chrift himfelf who is there 
called the Purchafed poffeffion. Therefore did God give his Son, 
and the Son give his life, and therefore was Chrift lift up on the 
Crofs as CMofes lift up the Serpent in the Wilder nefsjhat whofoever 
believeth in him fliould not perijb , but have everlaftwg life, John 
3.15,16. So then I conclude, either Chrift muft lofe his blood 
and fufferings, and never fee of the travail of his foul, but all his 
pains and expectation be fruftrate, or elfe there remaineth a Reft 
to the people of God. 


THirdly, And as this Reft is purchafed for us, fo is it alfo pre- 
mifed to us : As the Firmament with the Stars, fo are the 
facred pages befpangled with the frequent* intermixture of trufe 
Divine engagements, Chrift hath told us that it is his will, that 
thofe who are given to him ftiould be where he is, that they may 
behold the Glory which is given him cf the Father, John 27.24. 
fo alfo Luke 12 $z t Fear not little ftocl^it is your fathers good pie a- 
fure to give you the Kingdom. q.d* Fear not all your enemies 
rage,fear not all your own unworthinef*,doubt not of the certain* 
ty of-the giftjfor it is grounded on the good pleafure of your Fa- 
ther,Z«^2 2.29. 1 appoint to you a Kingdom as mj father hathap* 
pointed unto me a Kingdom^ That ye may eat anddrink^at my Table 
in my Kingdom. But becaufe I will not be tedious in the needfefs 
confirming an acknowledged truth, I refer you to the places here 


Part. 2 . The S dints everUfting Reft, 


cited. iTbef.i.7- HrM.ii*<^fr'.*S.34.&i?«43. *7Y».4- 
18. 7^,1.5. iP#M.n. » Tbef.l.$. e^fr/14. 22. Z*4<6. 

20. & t3.28,29. I 71fef/l2.l2.iW4^5,I2.CJW4rt 10.21. & I2.2J. 

1*.io.34.& 12.23. Co/.i.j.TA//. 3.20,21. ftfcii.16. 



Fourthly,* All the means of Grace,and all the workings of the §. 4. 
Spirit upDn the foul, and all the gracious adions of the Saints, 4. The means 
are fo many evident mediums to prove that there remaineth a and motions 
Reft to the people of God. If it be an undeniable maxirae, that ^vliLl' 
God and nature do nothing in vain ; then is it as true of God there is fuch 
and his Grace. All thefe means and motions imply fome End an end. 
to which they # tend, or elfe they cannot be called means, nor are ****** "oftrum 
they the motions of Wifdom or Reafon. And no lower End then 
this QReft] can be imagined* God would never have command- 
ed his people to repent and believe , to faft and pray, to knock 
and feek, and chat continually, to read and ftudy, to confer and 
meditate, to drive and labor, to run and fight, and all this to no 
purpofe. Nor would the Spirit of God work them to this, and 
create in them a fupernatural power, and enable them and excite 
them to a conftanc performance > were it not for this end where- 
to'it leads us. Nor could the Saints reafonably attempt fuch em- 
ployment-, nor yet undergo fo heavy furTerings, were it not for 
this defirable end. But whacfoever the folly of mm might do,cer- 
tainly Divine Wifdom cannot be guilty of fetting a work fuch 
fruitlefi motions. Therefore where-ever I read of duty required, 
when ever Ifindethe Grace beftowed, I take it as fo many pro - 
mifesof Reft. The Spirit would never kindle in us fuchftrong 
defires after Heaven, nor fuch a love to Jefus Chrift, if we fliould 
not receive that which we defire and love. He that fees our feet 

' hi) 185. B. 

Yet I do not argue as fome, that becaufe the foul muft enjoy : for God fulfilleth but 
fcunddefircs, which are of his own exciting in us , which are limited Defires. If a man defire 
to fly with wings>or to be as God,thefe defires God is not to fulfill. Of which read Cameropr*- rcrboDticap.j-page (operumfolJ 4?*. Cumvitium creator a angelica (& human*) 
dicitur, 'uodnonadbmetDco, bine aptiffime declaratory ejm nature ut Deo adbereat convenire. 
Quamporro magna fit lam adbxrerc Deo, ut eivivat, indefapiat 3 iUo gaudeat, t ant ay. bono fine 
morte, fine err ore, fine molejiiaperfruaturjuis cogitate dignepofsit. auteloqui? 
Civit. cap i . ° 

S 3 in 

r ationalem [pi- 
nt umefl <\U€- 
dam vivo ima- 
go Divine fa- 
pientie: ad 
quam dum re- 
mur per quen- 
dm Divinum 
impul/um $ ad 
petendo & 
querenda ea 
quejunt per- 
ficientia imigt- 
nem y five ipfam 
ducentia. Ca- 
fanus ExcZtac. 
10.F0I. (ml 


The Saints everlafting Reft, 



* Mr. Bur- 
roughs thinks 
this is meant 
of the violence 
of perfccatt- 
orubut Lukes 
phnfe confu- 
ted that. 

in the way of Peace (Lake 1.79) will undoubtedly bring us to 
the end of Peace. How nearly is the means and end con joyned f 
* At At. 1 1 . 1 2. The K'wg&om of Heaven fuffereth violence, and the 
violent take it by force, or (\%Lukf \6. 1 6.) every man preiTeth 
into it. So that the violent apprehends the Kingdom. Thofc 
whom he caufeth to follow him in the regeneration , he will fure 
provide them Thrones of judgement, Mat.ig.i2. 


Fifthly, SctiptRre further affures us, that the Saints have the be- 
ginnings, foretafts, earnefts, and Seals of this Reft here : And 
may not all this affure them of the full polTeflion?Tbe very King- 
dom of God is within them, Luke 17.21. They here ( as is be- 
fore faid) take it by force. They have a beginning cf that know- 
ledge which Chrift hath faid is eternal life, fohnij.^ 1 have 
fully manifefted that before, that the Reft and Glory of thepeo- 
pleof Goddothconfiftin their Knowing, Loving, Rejoycing, 
and Praifing 5 and all thefe are begun ('though but begun,) here : 
therefore doubtlefs fo much as we here know of God, fo much as 
we Love, Rejoyce, and Praife, fo much we have or Heaven on 
earth, fomuch we enjoy of the Reft of Souls. And do you think 
that God wil give the Beginning, where he never intends to give 
the End? Nay God doth give his people oftentimes fuch fore- 
fights and foretafts of this fame Reft, that their fpirits are even 
tranfported with it, and they could heartily wifti they might be 
prefent there. Paul is taken up into the thkd Heaven, and feeth 
things that muft not be uttered. The Saints are kept by the pow- 
er ofUod through faith unto that falvation y ready to be revealed in 
the laft time, wherein the) can greatly Rejoyce , even in temptations ; 
1 Tet.1.%6. And therfore the Apoftle alfo teh us, That they ^ho 
now fee not Chrift ,nor ever (aVv him, jet love him sand Believingfto 
Rejoyce in him with joy unfpeakfble and full of glory, Receiving the 
end of their faith jhefalvation of their fouls % I Pet. I «8,$>. Obkrve 

§. 5. 

5.S0 do the 
nefts & feals. 

Atquin [i lu- 
men ipfum Dei 
quod eft In per* 
tarn in fe conti- 
net, eafy, vita 
committitur in 
carnem, peri' 
tura eft, in 
quam vita 
committitur 5 
'Plane fie pey'u 
turm & ipfe 
Tbefauru* : 
pmturis enim 
pmtura ere* 
duntnr, ficut 
vcteribu* utri- 
but novum vi 
: num. — Vi- 
I ta $cfu mani- 
feflatur : vbi ? 

In torpor e nofiro ; In quo ? In mortali Ergo in carne plane mertali fecundum cutpam, fed & vitali 
fecundum Gratiam. Vide quantum & in ilia vita Cbrifti m wife (let ur. In re erg* alicna falutisjed 
in fubfiantia perpetu<e diffolutionls mamfeflabitur vita Cbrifli *terna,jugis> incorrupt a, jam & Dei 
vita} aut cujm temporis vita Domini manifeftabitur in corpore nojiro I Tcnulliari. de Anima 
cap.44. page Edit. Pamel.4i9- 


Part. 2. 

The Saints everlafihg Reft. 

here, Firft how God gives his people this foretafting joy. Se- 
condly, how this joy is faid to be full of Glory, and therefore mud 
needs be a beginning of the Glory. Thirdly, How immediately 
upon this there follows Receiving the end of their Faith, the Sal- 
vation of the foul. And PWalfo brings in the Juftified, Rejoy- 
cingin hope ofthe Glory of God, Rom. 5. 2. Andldoubtnot 
but fome poor Chriftians amongft us, who have little to boaft of 
appearing without, have often the/e foretafts in their fouls. And 
do you think God will Tantalize his people ? Will he give them 
the firft fruits, and not the crop ? Doth he (Lew them Glory to fee 
them a longing, and then deny them the actual fruition f Or doth 
he lift them up fo near this Reft, and give them fuch rejoycings in 
it, and yet never beftow ic on them ? It cannot be. Nay doth he 
give them the earned of the inheritance? Ephi. 14. And Seal 
them with the Holy Spirit of promife? Epb. 1.13. And yet 
will he deny the full poiTeflion? Thefe abfurdities may not be 
charged on an ordinary man, much lefs on the faithful and Righ- 
teous God. 


2 Cor. 1, 


entered it al. 


Sixthly, and Laftly,The Scriptare mentioneth particularly and ! §• 6. 
i»y name, thofe who have entred into this Reft . A> Henoch * 
who was taken up to God. So Abraham^L^arm^t thief that 
was crucified with Chrift, &c. And if there be a R- ft for thefe, 
fure rhere is a Reft for all believers. But ic is vain to heap up Scri- 
pture proof, feeing it is the very End of the Scripture, to be a 
Guide to lead us to this BlelTed ftate, and to difcovcr it to us, and 
perfwade us to feek it in the prefcribed way, and to acquaint us 
with the hindrances that would keep us from it ; and to be the 
Charter and Grant by which we hold all our Title to it. So that 
our Reft ( and thereby Gods Glory) is to the Scripture as the 
End is to the way, which is frequently exprelTed, and implyed 
through the whole. There is no one that doubts of the certainty 
of this promifed Glory ,but onely they that doubt of the Truth of 
the Scripture, orelfe know not wUtit containeth. Andbecaufe 
I find that moft temptations are refolved into this, and that there 
is fo much unbelief even in true Believers, and that the truth and 
, S 4 ftrength 


The Saints everlafting Reft. 


§. i. 

• Sedquo fie*. 
mm & mpref- 
fita urn ipfum 
quam difpofiti- 
ones eJM, & 
adiremuSj In* 
jech literatu- 
re fiquis velit 
dc Deo inquire* 
re>& inquifi* 
turn invcnhe, 
& invento err 
dere 3 &credi* 
to defer vire. 
Vuot enim lu» 

ftrength of our belief of Scripture hath an exceeding great influ- 
ence into all our Graces ; I (hall briefly fay fomething for your 
confirmation in this. 

CH A % P. II. 

(CMotives tojludy and preach the Wivine 
^Authority of Scripture. 

sect. I. 

Hus * much may fuffice where the Scripture is belie- 
ved, to confirm the truth of the point in hand, viz.. 
| The certain futurity of the Saints Reft. And for 
B Pagans and Infidels who believe not Scripture, it is 
befides the intention of this difcourfc to endeavour 
their conviclion. I am endeavouring rhe confolation and edifica- 
tion of Saints,and not the information and converfion of Pagans. 
Yet do I acknowledge the fubjeel exceeding neceffary even to the 
Saints themfelves:for Satans affaults are oft made at the foundati- 
on, and if he can perfwade them to queftion the verity of Scrip- 
tnre, they will foon caft away their hopes of Heaven. 

But if I (hould here enter upon that task[to prove Scripture to 
be the infallible word of God]I (hould make too broad a digref- 
fion, and fet upon a work as large as the main, for whofc fake I 
(hould undertake it : Neither am I infenfible of how great diffi- 
cattia ditnJsDeum noffe & eftendere, a pr'mordio rnfccnlum cmfu fpiritu Viv'mo'wundatos^uo 
pnedieamt Veumunicumeffe, qui univerfacondiderit^ui ^mmmhummo^uxmt,^Jed& 

operum edit. Pamcl page 34 


Pare. 2 

The Saints everlafling Refl. 


cultyit would prove to manage it fatisfaclorily, and how much 
more then my ability is thereto requifite. 

Yet left the tempted Chriftian (hould have no relief nor any Ar- 
gument at hand againft the temptation, I will here lay down fome 
few : not intending it as a full Refolution of that great Queftion; 
but is a competent help to the weak, that have not time or ability 
to read larger volumns. And I the rather am induced to it, be- 
caufe the fuccefs of all the reft that I have written depends upon 
this.No man will Love,Defire,Study,labour for that which he be- 
lieveth not to be attainable. And in fuch fupernatural points, we 
muft firft apprehend the truth of the Revelation, before we can 
well believe the truth of the thing Revealed. And I defire theLord 
to perfwadethe hearts of fome ofhischoiceft fervants in thefe 
times, whom he hath beft furnillied for fuch a work, to undertake 
the compleat handling of it. To perfwade them to which, I will 
here annex firft fome confiderations,which alfo are the Reafons of 
this brief attempt of my own; and may alfo ferve topetfwade all 
Miniftets,tobeftow a little more pains fn a fcafonable grounding 
their hearers in this fo great and needful a point* by a more fre- 
quent and clear difcovery of the Verity of this Scripture, (though 
fome that know not what they fay may celt them that it is need- 

i. Of what exceeding great neceffity is ir, to the falvation of 
ourfelvesand hearers, tobefoundly perfwaded of the Truth of 
Scripture? As Gods own Veracity is the prime Foundation of 
our Faith, from which particular Axiomes receive their Verity : 
fo the Scripture is the principal foundation quoad yatefattio*em % 
Revealing to us what is of God, without which Revelation it is 
impoffibie to believe. And (hould not the foundation be both 
timely and found !y laid ? 

i. The Learned Divines of thefe latter times have in moft points 
of Doclrine done better then any fince the Apoftles before them, 
and have much advantaged the Church hereby, and advanced fa- 
cred knowledge. And (hould we not endeavour it in this point, 
if poflible, above all f when yet the Ancients were more frequent 
and full in it, for the moft part, then we. I know there are many 
excellent Treatifes already extant on this fubjed, and fuch as I 
doubt not mayconvince gainfaycrs,and much ftrengthen the weak. 
But yet doubtlels much more may be done for the clearing this 




The Saints evtrlafling Rcfl< 


ference of 
Senfe 3 Vifion, 
and Revelati- 
on. Vid.Mi* 
cariiHomil. 7. 
page 99. 
fide fcrifturct 
pojfimt, five ex 
aclefia lefir, 
monio,five ex 
fc nofcanw. 
Vt liquido ag- 
nofcantitr cum 
certa affenfiane 
anlmlfpm eft 
fp'mtui ilia- 
minatione \ 
Whitaker re- 
aiflime. Du- 
plies, adv. 
Stapleton. 1. 3. 
c 8. page 53*, 

weighty needful point. Our great Divines have faid almoft as 
much againft Paptfts in this as need to be faid Cefpecially Ckamier 
and our Rob, Baromt4s % Whitakgr, RtignoUtu^ 8cc.) But is not 
moft of their induftry there beftowed, while they put off the A- 
theift, the Jew and other Infidels with a few pages or none ? 
And fo the great mafter fin of Infidelity in the fouls of men, 
( whereof the beft Christians have too great a (bare) is much neg- 
lected; jftid the very greateft matter of all overlookt ? Grotins 9 
Mornay ,&nd Cameroyzbost others, have done well : but if God 
would ftir them up to this work, I doubt not but fome by the 
help of all foregoers, and efpecially improving Antiquities, might 
do it more compleat then any have yet done: which, I think, 
would be as acceptable a piece to the Church, as ever by humane 
induftry was performed. 

3. And i| I fear the course that too many Divines take this way, 
by refolving all into the Teftimony of the Spirit, in a miftaking 
fen(e,hath much wronged the Scripture and the Church of God, 
and much hardned Pagans and Papifts againft the Truch. I know 
that the illumination of the Spirit is neceffary : Afpecial illu- 
mination for the begetting of a fpecial faying Belief ; and a com- 
mon illumination^or a common belief. Hut this is not fo proper- 
ly called The Teftimony of the Spirit; The ufeof this is, to open 
our eyes to fee that evidence of Scripture verity which h already 
extant ; and as to remove our blindnefs,fo by further fanclifyng, 
to remove our natural enmity to the Truth and prejudice againft 
it, which is no fmail hinderance to the believing of it ; foe all the 
hinderance lyeth not in the bire intellect. 

But it is another kinde of Teftimonv chen this, which many 
great Divines refolve their faith into. For when the Qaeftion is 
of the Objective caufe of faith,How know you Scripture co be the 
Word of God ?or Why do you believe U fo to be f They finally 
conclude,by the Teftimony of the Spirit; but the Spirits illumina- 
tion being onely the Efficient caufe of our Difceming ; and the 
Qaeftion being onely of the Objective Caufe or Evidence ; They 
muft needs mean fome Teftimony befides illuminating, fanctify- 
ing Grace, or elfe not underftand themfelves. And therefore even 
great Cbamierci\kth this Teftimony [[The Word of God] and 
likens it to the Revelations made to the Prophets and Apoftles 
(dangeroufly I think,) Tom^.liz.ciy, To imagine a neceffity ? 


Part. 2, 

The Saints tvtrl&fting Reft, 

firft, either of in internal proper teftimony, which is Argumen- 
tum inartfficidte, as if the Spirit, as another perfon, fpoke this 
truth within me Qlhe Scripture is Gods Word •] or fecondly,of 
the Spirits propounding that obje&ive evidence internally to the 
foul, which is necelTary to perfwade by an artificial Argument, 
without propounding it firft ab extra: thirdly, or for the Spirit 
to infuie or create in a mans mind, an actual perfwafion, that 
Scripture is Gods Word, the perfon not knowing how he is fo 
perfwaded, nor why; or of any the like immediate injection of 
the intelligible fpecies; I fay , to affirm that the Scripture cannot be 
known to be Gods Word without fuch a teftimony of the Spirit 
as fomeofthefe; is, in my judgement, ajuftifyingmenin their 
infidelity, and a telling them that there is not yet extant any fuffi* 
cient evidence of Scripture-Truth, till the Spirit create it in our 
felves, and withall to leave it impoflible to produce any evidence 
for the conviction of an unbeliever! who cannot know the tefti- 
mony of the Spirit in me $ And indeed it is direct expedation of 
Enthufiafms, and that as ordinary to every Chriftian. And it 
alfo infers, that all men have the teftimony of the Spirit, who be- 
lieve the Scripture to be Gods Word ; which would delude many 
natural men, who feel that they do believe this ( Though fome 
unfoundly tell us, that an unregencrate man cannot believe it. * I 
know that favinglyhe cannotjbut undi(Temblingly,as the devilsdo, 
he may. ) But I leave this point,referring the Reader (that under- 
ftands them;for full fatisfadion about the nature of the Spirits te- 
ftimony to learned Rob. Baroniu$,Apol. C0Ht.THrt1ebHfittmp.732. 
And alfo to Judicious Amiral.hh Teftim. Spir. in Thef. 
Safmttrienf. Vol. i.p. 1 2-2. in both whom it is moft folidly handled. 
4. Doubtlefs the firft and chief work of Preachers of the Gc- 
fpil,is to endeavcur the Converfion of Pagans and Infidels/where 
men live within their reach, and have opportunity to do it. And 
we all believe that the Jews (hall be brought in: and it mull be 
by means. And how (hail all this be done, if we cannot prove to 
them the Divine Authority of Scripture ? what have we to fay to 
them, but naked affirmation ? Or how fhall we maintain the cre- 
dit ot Chriftianicy,if we be put to difpute the cafe with an Infidel* 
I know fomewhat may be done by Tradition where Scripture is 
not ; but thats a more weak uncertain means : I know alfo that 
the firft Trurh, and thofe that are known by the light of nature, 
. may 


* Veflime, rii 
faUtr m% argu- 
mcntaiur vir 
te.Theol. 1. . 
page 171. 
bent fidem ; 
ergo foli clctti 
not unt qutt (it 
norma fidei. 
This will 
reach the vi- 
left man to 
conclude, that 
he is clccl, be* 
caufe heknows 
the Rule of 

|| See alffi the 
Ads of the 
Conference at 

Jul), in the 


The Saints everhfling Reft. 

Part. 2, 

* Ad prim* 
veritatii mani- 
per rationes de. 
'e(l- Sedquia 
tales rationes 
(i.e. ab evi~ 
dentil rei) ad 
fecundam veri* 
tatem baberi 
debet effe ad 
hoc intentio, ut 
Ycitionibiu (i,e. 
a re)convinca- 
>turfed ut ejus 
rationes quas 
contra, verita- 
tem babet fol~ 
vantur; cum 
ratio natura/is 
contraria ejje 
non pofsh.sin* 
gularis vero 
mo dm convin« 
cendi adverfa* 
num contra 
buj'ufmodi ve- 
ritatem>& ex 
authorirate \ 

Ifcripturas divl- 
nitus confir- 

may be evinced by natural demonftrations : ( and when we deal 
with Pagans,there we muft begin.JBut for all fupernatural Truth, 
how (hall we prove that to them, but by proving firft the certain- 
ty of the Revelation ? (as nAqHwas } ut in* marg.) To tell them 
that the Spirit teftifieth it,is nomeans to convince them that have 
not the Spirit, And if they have the Spirit a!ready,then, what need 
we preach to convince them/If the word muft be mixt with Faith 
in them that hear it before it profit them further tofalvation • 
then we cannot exped to find the Spirit in Infidels.He that thinks 
an unholy perfon may not Believe the Scripture to be the word 
of God, doth not fure think that they may go fo much further as 
our Divines (and the Scripture) tell us they may do. 

And to tell an Infidel that it is principium in&emonfirabile ■ that 
Scripture is Gods Word ; and that it is to be belie ved, and not to 
be proved, fas if the very Revelation^** 1 effeTeftimomumDivi- 
num\ and not only the thing teftified [hoc ejfe verum~] were not 
objettumfcientUifedpura $dei)Thi$ might fooner harden Infidels 
then convince them. Sure I am that both Chrift and his Apoftles 
ufed fafficknt{infuogeK€re) convincing Arguments to perfwade 
men to believe, aod dealt with men as Rational creatures. Truly 
fa\th-\ Hooker. ["It is not* thing impoffible,nor greatly hard,even 
11 by fuch kind of proofs fo to manifeft and clear that point, that 
* no man living (hail be able to deny it, without denying fome ap- 
u parent principle, fuch as all men acknowledge to be true.] And 
c< [^Scripture teacheth us that (aving truth, which God hath difco- 
'* vered to the world by Revelation : but it prefumeth us taught 
" otherwife,that it felf is Divine and facred.] And QThefe things 
" we believe ; Knowing by Reafon that Scripture is the Word of 
" God.]Again,faithhe£It is notrequired,norcan be exacledat 
" our hands, that we (hould yield it any other Affent, then fuch as 
" doth anfwer the evidence.^AgainQHow bold and confident fo. 
" ever we may be in words, when it comes to the trial.fuch as the 
C{ Evidence is which the truth hath, fuch is the Affent : nor can it 
Us^eZ ' " be Wronger, if grounded as it (hould be. 

fupra rationem 

humanam Cunt, nonacdimus, mfiDco revdante> Aquln. com. Gentil.lib.x. cap 9. Vid. eiiam 
de hac re Rep.EccleJ Jib. 7. cap.i. §.17 l8 - 2I « &cap. 2. §.8.& 12. f Hooker Ecclcf. 
P0/.I.3. page 102,103. & U.a.Pic.73,74.1 pray read him there more fully opening this point. 

5- Is 


ibe Sdtnts ever lafting Reft. 


s. Iyiot I aith a rational Aft of a rational Creature ? And fo 
the Under Itandng proceeds difcnrfivcly in its production ? And 
is not that the (trongeft Faith which hath the thonged Reafons 
to prove the Teftimony to be valid upon which it refteth, and the 
cleareftapprehenfion and ufe of thole Reafons? Andthetrueft 
Faith which hath the trueft Reafons truly aprrehended and ufed ? 
And muft not that on the contrary be a weak or falfe faith which | 
receives the Verity and Validity of the Teftimony from weak or 
falfe Grounds, though the Teftimony ofitfelf be thetrueft in the 
world ? Our Divines ufe to fay concerning love to (Thrift, that it 
is not to-be meafured by the degree of Fervor, fo much as by the 
Grounds and Motives ; ft) that if a man fhould love Chrift upon 
the fame Reafons as a Tur gloves Mahomet }i were no true love ; 
if he love him upon falfe grounds, it muft needs be a falfe love ; 
and if upon common grounds, it can be but a common love. I 
will not conclude,that to believe in Jefus Chrift upon the grounds 
thataT#ri(; believes in Mahonut, or to believe Scripture upon 
the fame reafons that the Turk^ believes the Alcoran, is no true 
Faith (Suppofing that both have the like verity of their Reafons) 
But at belt, it muft be more weak and doubtful. 

6. Is the generality of Chriftians able to give any better then 
fome fuch common reafon to prove the verity of Scripture ? Nay, 
are the more esercifed, Underftanding fort of Chriftians able by 
found Arguments to make it good, if an Enemy or a Temptation 
put them to it ? Nay, are the meaner fort of minifters in England 
able to do this ? Let them that have tried, judge. 

7 # Can the Superftruclure be firm, where the foundation is 
Sandy ? And can our Afreclions 3nd actions be found and ftrong, 
when our belief of Scripture is unfound or infirm ?■ Sure this Faith *" cl f "3 j*^ 1 
will have influence into all. For my own part, I take it to be the cafe,™ if it * 
greareft uufe of coldnefiin Duty, weaknefs in Grace?, boldnefs 

iin Sinning, and unwillingnefs to die, &c. that our Faith is either 
unfound or infirm in this point ; *Few Chriftians among us for 
oughtlficde, have any better then the Popifh implicit faith in | 

is fo weak, or 
who Enounce P.eafon. Elte an Infant or a mad man would make the beft Chriftinn. if Keafon 
were at fuch odds with Faith as they imagine.. * Osigen expounded the words of the Apoftles 
1*1$ 17.5. Lordjincrcafecur faith, thus ; Having that faith which is not according to Know- 
ledge, jet us hive that which is accoroing to Knowledge. Ongtn in which Dr. 
t alfo ciccth and approveth in Commcnrar. on ludc 3 Scci. 14, page (mibi) 131. 


Rcl'igto t 
CbrijiiiVia per 
Apoflolos tra- 
du.i& fciifta 
cfl, & fuper 
pbctnrum & 
fundata. Dr. 
Sutlive con. 
tra Bellarm. 
dc Monacb, 
page 1 1 . 
Sec Dr./.7f£- 
fon of Saving 
Faith, Sccl. 2. 

firft edition of 
tfcis,an excel, 
lent Treattfe 
put forth by 
Dr. Ham. 
mond, called 
the Reafo- 
nablencfs of 
Chrift ian Re- 
ligion. As for 
thofe that c;y 
out of our pro. 
ducino of 

were Sccini- 
anifm 5 their 
Faith is unlike 
to bz fti 
whofe Rcafcn 

The Saints tverhfting Reft. 


|j See this ! this poinr 5 nor any better \\ Arguments then the Papiftsjiave to 
mors fully in P r °ve Scripture the Word of God. They have received it by 

on the 

i Tradition : godly Miniftets and Chriftians tell them fo, it is'itn- 

\ pious to doubt of it, and therefore they believe ir. And this worm 
fa$$2 i ^S at the root caufeth the languiflning and deciy of the yvholte 
* See the I V e - * s * c ufaally undifcernedjfor the root lieth fecret under ground: 
ganger and ill But* I am apt: to judge,that though the moft complain of choir un. 
effbasof B2- cerrainty of falvation, through want of affurance of their ovn 
ureonun- ip " j Incereft > aml of the weaknefs of tbeapplying Aclof Fai .hjyet the 
greater, caufe of all their forrows, and that which fhakes the 
whole building, is the weaknefs of their faith about thetruch of 
Scripture, though perhaps the other be more perceived, and this 
taken notice of by few. There may be great weaknefs and un- 
foundnefs of belief, where yet no doublings are perceived to ftir. 
Therefore f chough we could perf»vade people to believe rrever fo 
confidently, that Scripture is the very Word of God, and yet 
teach them no more reafon why they (hould believe this then any 
other book to be that Word;as it will prove in them no right way 
of believing, fo it is in us no right way of teaching, 

8. There is many a one who feels his faith (hake here, who ne- 
ver difcovers it ; To doubt of our taken for no great 
difgrace, ancrtherefore men more freely profefs fuch doubts $ nay, 
and fome perhaps who are not much troubled with them,becaufe 
they would be thought to be humblcChriftians. B^c to queftion 
the truth of Scripture is a reproachfull Blafphemy, and therefore 
all that are guiky here speak not their doubts. 

p. Is not the greateft battery by all fort of enemies, efpecially 
made againft this Foundation ? The firft place th3t the * ?3pift 
affaules you in, is here ; How know you the Scripture to be the 

ture on un 

Grounds, ex- 
cellency ma- 
excellent man 
of God, Mr. 
.Gratia, page 

judge any 
thing of the 
Method* of 
tations,l dare 
fay, tha: this 
weapon is re- 
ferved ufually 
for the iaft 
combate : and 
that many a 
mans faith 
bath peiiihed 
on this reck, 
bo:h in life, 

and efpcclally in the laft agonies and conflicts with the powers of death and darknefs.P*#;£#«£i 
[up, f ^ et we acknowledge it belongs to the Church, fitft,To be a Witr.efs and Keeper of the 
Scriptures; fecondly, .To judge and difcern betwixt Scriptures whichaetru.' and genuine, 
and which are falfe and fuppolititious,or Apocryphal: thirdly,To divulge and preach the Scrip- 
tures : fourthly, To expound and interpret them. D j}. \. co/itr. 
i. cap.z. page 203, 204. * I would fain know of any Papift*, why their Church believes the 
Scripture to be the Word of God? If the Laity muft believe it upon the authority of the 
Church and this Church be the Pope and his Clergymen it followeth that the gope and Clergy 
bdievc i: on their own Authority 5 As Parens in Thcmat. Secular lav. Et quia Papa foJ-.uvcV 
am prdatis eft Zcdefia 3 idco Papa- & pnelati Scrtptu) . bs : [a'iccs volunt cre- 
dere Script urji \ propter Papam &pra\uo5. 


Pare. 2 

The Saints cvcrlaftwg Rrfl. 


\ Skul in VO" 
Ionia u'ul tion 
rccitant mala 
& cYtmiuofa 
i contra Cbrifti- 

Word of God? The Seekers ( who are the Jefnice> By blows» 
though they yet know not their own father ) wii! accoftyou 
with the like queftion ; How know you that your Scripture 3nd 
yourMfniftryisofGod ? The Familifls and Libertines dofpit 
their venom here : And fome Chriftians by experience are able 
to tcftifie that Satars temptations are moft violent here; Yea.and 
our own carnal deluded Reafon isapteft of all to ftumble here. 

They talk of a Toleration of all Religions and fome defire that 
the f Jews may have free commerce amongft us: it will then be c 
time for us I think, to be well armed at this point. Let the ordi-j magifiratut 
nary profeffors of our Time, * who are of weak judgements,and continents > fed 
fiery ipirics, look to ir, how they will (land in fuchaiTaults; leaft, ' 
as now, when they cannot anfwer a Separatift, they yield to him ■ 
and when they cannor anfwer an Antinomian, they turn Antino- 
mies ; fo then, when they can much lefs anfwer the fubtil Argu- 
ments of a Jew againft Chrift,and the Gofpc),they (hould as eali- 
ly turn Jews, and deny Chrift,and the verity of the Gofpel. 

ll The Libertines among us think it neceflary that we fhould have 
fuch a Toleration to diftover the unfound , who hold their faith 
upjn Tradition and Cuftome. I am no more of their mindes in 
this, then of his, who would have a fair Virgin to lye with him, 
and try hisCha(rity ; and make its victory more honorable; But if 
we muft needs have fuch a trial, its time to look to the grounds 
of our belief, that we may be ready to give a reafon of our 

10. However, though I weremiftaken in all this, yet certain 1 
amtbat the ftrengthning of our faith in the verity of Scripcure 
would be 3n exceeding help to the joy of the Saints, and would 
advance their confident hopes of Reft. For my felf, if my fairh in 
this point had iiO imperfeftictn,if I did as verily believe the Glon 
to commas I do believe that the Sun will rile again wllen it is fer • 

daftcr & find 
omm Clrrifli- 
tnomm metu 
quacunj., vo* 
litnt,ig tcflatur 
Synagrga lit- 

*Natn fiad 
Divin* Trad'r 
lionii (viz. in 
ScripturU ) 
caput & origi- 
vttrr, ceff.U Er- 
ror hii: 
& quicqt'Jd 

rum ob) : 
lattbati'w la- 
cm vmtatu 

I/i compendio cji ighitr r. : os & fwiplices twites & crrorcm depo?icrc, atcfchivmn & trm 

tdlem. Cyprian. Fj-ift. 74. ad Pomp, page z%i. (j If a bare connivance at the fe divifi- 
onshave iirriridi ccafancd fuch scombuft ion, w.' oleration do ? A 

Toleration cfali forts ofScds and Schifmcs, and Hcrehe; and BiafpMnles, which is by f 
( and thofc more then a good many ) under rheabufed notion of Liberty of i e, fo 

carneftly pleaded for. For my eyei 

ilnll fii ft fail who look fo: it : j I fo a] 
Glory, if net to the true Religion cf God tat! 
ticn. page 75. 


As Grnfcrtu 
when he faV 
his legs begin 
tofwel with a 
Dropfie, faid, 
Uua & gloria 3 
quod jam mea 
inftet libcmio 
& borula g/a- 
tijfma. Melcb. 
Adam, in vita 

The Saints everlafting Reft. 


§. 2, 

O,how would it raifemydefiresandmy joyes ? what haft (hould 
I make ? how ferious (hould I be ? how (hould I trample on thefe 
earchly vanities, and even forget the things below ? How reftlefs 
(hould I be till I were allured of this Reft ? and then how reftlefs 
till I did polTefs it ? How (hould I delight in the thought of death, 
and my heart leap at thetydingsof its approach? How * glad 
(hould I be of the bodies decay ? to feel my prifon moulder to 
duft? Surely this would be the fruit ofa perfect belief of the truth 
of the Promife of our eternal Reft. Which though it cannot be 
here expecled, yet (hould we ufe the moft ftrengthening means, 
and prefs on till we had attained. Truly, faith Mafter Pemble^iyi- 
dic.GrAt.pag.i19. This loofc and unfetled Faith-, is one of the fie- 
ry darts and forcible Engines of Satan, whereby he affaultsand 
overthrows the Hope and Comfort of many a dying man : who 
having not ftrengthened himfelf on this point, by undoubted Ar- 
guments and experiments, is there laid at,where he lies open and 
unarmed, by fuch cunning Cavils, Shifts, and Elufions againft 
the Authority of Scripture, that the poor man, not able to clear 
himfelf of them, falls into a Doubting of all Religion, and finks 


THus much I have purpofely fpoken as to ftir up Chriftians to . 
look to their faith, foefpecialiy to provoke fomechoife fer- j 
vant of Chrift, among the multitudes of Books that are writtcn,to j 
beftow their labors on this moft needful Subject ; and all Minifters ! 
to preach it more frequently and clearly to their people. Some j 
think it isFaghs honor to be as credulous as maybe;and the weaker 
are the rational grounds/the ftronger is the faith ; and therefore \ 
we mud believe and not difpute. Indeed when its once known to 
be a Divine Teftimony, then the moft credulous foul is the better. 
But when the doubt is, whether it be the Teftimony of God or . 
no, a man may eafily be over-credulous ; Elfe why are we bid, be- j 
lieve not every fpirir, but try them, whether they be of Cod or \ 
not? And how (hould the falfe Chriftsj&falfe Prophets be known, j 
who would deceive, were it poflible,the very eleel ? To be given 
up of God to believe a lye, is one of the foareft of Gods J udge- 1 
ments* Some 

Part. 2. 

Tht Sairts everlajfing Reft. 


Some think, the oneJy way co deal with fuch temptations to 
blafphemy, is to caft them awayjand not to difpute them. . And I 
think the direction is very good,lo it be ufed with fomediftinction 
and caution. The Rule holds good againft real b!afphemy,known 
to be fuch • but if the perfon know it not, how (hall he make ule 
of this Rule againft it ? Further, it is fuppofed that he who knows 
ic to bebbiphemy.hath Arguments whereby to prove it fuch* elfe 
how doth.he know it f Therefore her%i lies the (in ; when a man 
is by diffident evidence convinced, (or at lead: hath evidence fuf- 
ficient lor conviction jthat it is a Divine tcftimony, and yet is dill 
cherifhingdoibts, or hearkningto temptations which may feed 
thofe doubts ; when a man ("like BaLum) will take no anfwer. 
Buthewho will therefore caft away all doubts, before he hath 
Arguments Efficient againft them, or could ever prove the thing 
inQueftion, he doth indeed calt afide the temptation, but not 
overcome it, and may expect it fhoald (hortly return again ; It is 
a methodical cure wh : ch prevents a reiapfe. Snch a neglecter of 
temptations may be in the right, and may as well be in the wrong; 
but however, it is not right to him, becaufe not rightly believed. 
Faith always implies a.Teftimony, and the knowledge ufually of 
the matter and Author of that Teftimony ; Divine Faith hath e^t 
a Divine *Teftimony,and fuppoleth the knowledge of the mattH 
( when the Faith is particular,) but always of the Author of thac 
Teftimony. An impiicite Faith in God, that is, a believing that 
all is true which he teftifieth, though we fee no reafon for it from 
the evidence ef the matter,th : s is neceiTiry to every true Believer: 
but to believe implicitly, that the Teftimony is Divine, or that 
Scripture is the word of God, this is not to believe God, but to 
refolve our faith into fome humane Tcftimony ; even to lay our 
foundation upon the fand, where all will fall ac the next af- 

Its ftrange to confider, how we all abhor thit piece of Popery, 
as moft injunoir to God of all the reft t which refolves our faith 
into the Authorry of the Church. And yet ihac we do;for the ge- 
nerality of profefifors, content our felves ^Ith the fame kinde of 
faith. Onely wi:h this difference : The Pjpifts believe Scripture 
to be the Word of God, becaufe their Chuich faith fo: * and we, 
becaufe our Church, or our Leaders fay fo. Yea, and many Mini* 
fters never yet gave their people better grounds; but cell them. 

T which j 

jmpijs ttryu 

tncntatjones /I 
ratio refit 
wxpoffitj fidei 

inidcre debet , 
qua ratiocina- 
tioflcs evetit, 
& b: aplivL 
Litem ridigit 
omnern hucllc- 
tlum in Cbriflt 

* Though 
fomeex r .end 
belief fo fir as 
to confound 
it wi:h Opini- 

A natitra ad 
myjlc/ia, .:b 
ttculp ad oi a 
cufum, a vifu 
adfidem, nan 
valet confe- 
quaiti i. 

* Scqu 
non qita 

fed quo tn .<• .. 
gcr ad C 
i-:um j 



The Saints everlafting Reft. 

Part, r 

* He that 
doubts of this 3 
let him fee 
Dr. lacltfm of 
Saving Faitb y 

/teg.i 4<$>i47. 
And Mr. 
Pinfas Ser- 
mons of the 
Sincerity of 

(which is true) that it is damnable to deny it, but help them not 
to the neceflary Antecedents of faith. 

If any think that thefe words tend to the fluking of mens'faith, 
I anfwer ; Firft, Onely of that which will fall of it felf; Secondly, 
And that it may in time be built again more ftrongly ; Thirdly, 
Or at lead that the found maybe furerfetled,* It is to be under, 
flood that many a thoufand do prof efs Chriftianity, and zealoufly 
hate the enemies thereof upon the fame grounds, to the fame ends, 
and from the fame inward corrupt principles, as the feVrsdid hate 
and kill Chrift ; It is the Religion of the Countrey, where every 
man is reproached that believes otherwife ; they were born and 

Love to '* ckiff. brought up in this belief, and it hath encreafed in them upon the 
like occafiuns ; Had they been born and bred in the Religion of 
Mahemep, they would have been as zealous for him : The diffe- 
rence betwixt him and a t^lahometan is more, that he lives where 
better Laws and Religion dwell, then that he hath more know- 
ledge or foundnefsof apprehenfion. 

Yet would I not drive into cauflefs doubtings the foul of any true 
believer, or make them believe their fakh is unfound, becauie it is 
not fo ftrorg as fome others ; Therefore I add, fome may perhaps 
have ground for their belief, though they are not able to exprefs 
Why argumentation ; and may have Arguments in their hearts to 
perfwade themfelves, though they have none in their mouthes to 
perfwade another; yea and thofe Arguments in themfelves may be 
folid & convincing. Some may be ftrengthned by fome one found 
Argument, and yet be ignorant of all the reft without over- 
thro wing . the truth of their Faith. Some alfo may have weaker 
apprehensions of the Divine authority of* Scripture then others; 
and as weaker grounds for their Faith, fo alefs degree of aflent ; 
And yet that- aflent may be fincere and laving, fo it have theft 
two qualifications; Firft, If the Arguments which we have for 
believing the Scripture, be in themfelves more lufficient to con. 
vince of its truth, then any Arguments of the enemies of Scripture 
can be to perfwade a man of the contrary ; And do accordingly 
difcover to us a high degree at leaft of probability. Second- 
ly, And if being thus far convinced, it prevailes withusto chufe 

QUavmauum this as the onely way of life, and to adventure our fouls upon this 

fie Credo per. 

ficla fide quod lex totaperinda ut eabodierno tempore in mmbus nojiris e/2, ha per Dcm ipfum- 

met M ofi t/adita fupid* Buxcorf. Synagng* Judaic* cap. 1 page 4,5 • 


'* Artkklus 6. 
fide Judaic* 
fie fc habet. 
Credo pe.fcfia 
f del quod omne 
prophet a docu- 
erunt & locuti 

iPart. 2 

ibt Saints tverlafling Keft, 

way,deriying all other,and adhering (though to the lots of eftate 
and life ) to the Truth of Chrift thus weakly apprehended. This 
(I think) God will accept as true Belief. 

But though fuch a faith miy ferve to falvation : yet when the 
Chriftian (hould ufe ic for hisconfolation, he will find it much 
fail him: even as legs or arms of the weak or lame, which when 
amanfaould ufe them, do fail him according to the degrees of 
cheir weakness or Iamenefs:fo much doubting as there remains of 
the Truth of the word, or fo much weaknefs as there is in our be- 
lieving, or fo much darknefs or uncertainty as there is in the evi- 
dence which paiwades us to beJ'eve ; fo much will be wanting to 
our Love, Defircs, Labours, Adventures, and tfpecially to our 


Therefore I think it nereffary to fpeak a little fand but a little) 
co fortifie the Believer againft temptations, and to confirm his 
faith in the certain Truth of that Scripture which contains the 

chef ^a^(n^^^^^^<h^^^a^^^^^^^*^<^<^^^<^ 




Nd here it is necelTary that we firft diftin- 
guifli betwixt I. The fubjeel matter of 
Scripture , or the doclrine which it con- 
tains ; 2. And the words or writings con- 
taining or expreffing this doctrine.The one 
is as the blood , the other as the veins in 
which it runs. Secondly, We mufl diltinguifh 
betwixt i. the fubftantial and fundamental part of Scriprme- 
doctrine,without which there is nofalvation • and 2 thecucum- 
ftantial, and thelefs necelTary pirt, as Genealogies, Succeflions, 
Chronologie, &c. Thirdly, Oi the fubtanti:! fundamental parts, . 
1. Some may be known and proved even without Scripture, as\ 
/*_ T 2 being* 

§. I. 


The Saints everUfiing Refi. 



being written in nature it k\f; 2. Some can be known onely by 
the afTent of Faith to Divine Revelation. Fourthly, Of this laft 
fort, 1. fome things are above Reafon (as it is without Divine Re- 
velation,) both in rcfpecl of their probability, exiftence and fu- 
turity; 2. Others may be known by meer Reafon, without Divine 
Teftimony,in regard of their Poflibility and Probability; but not 
in regard of their exiftence or futurity. 

Fifthly, Again matter of Doclrine muft be dtftinguifhed from 
matter of fad. 

Sixthly, Matter of fad is either I. fuch as God produceth in an 
ordinary way.- or 2. extraordinary and miraculous. Seventhly, 
Hiftory and Prophefie muft be diftinguifhed* Eighthly, We muft 
diftinguifh alfo the books and writings themfelves : 1. between 
the main fcope and thofe parts which cxprefsthe chief contents ; 
and 2, particular words and phrafes, not expreflingany fubftan- 
tials. Ninthly, Alfo its one queftion, 1. whether there be a cer- 
tain number of books, which are Canonical, or of Divine Autho- 
rity ? and 2. another queftion, what number there is ofthefe, 
and which particular books they are t Tenthly, the direct exprefs 
fenfe muft be diftinguifhed from that which is only implyed or 
conftqoential. Eleventhly, Wc muft diftinguifh Revelation un- 
written, from that which is wrkten, Twelfthiy, and Laftly, We 
muft diftinguifh that Scripture which was fpoke or written by 
God immediately ,from that which was (poke or writ immediately 
by man, and but mediately by God. And of this laft fort 1. Some 
of the Inftruments or penmen are known: s.Some not known.Of 
thofe known 1. Some that fpoke much in Seripaire, were bad 
men. 2. others were godly. And ofthefe fome were 1. More 
eminent and extraordinary, as Prophets and Apoftles. 2, Others 
wereperfons more inferiour and ordinary. 

Again, as we muft diftinguifh of Scripture, and Divine Tefti- 
mony, So muft we alfo drftinguifh the apprehenfion of Faith by 
which we do receive it. 

1. There is a Divine Faith, when we take the Teftimony to be 
Gods own, and (0 believe the thing certified as upon Gods word. 
Secondly, There is a Humane Faith, when we believe it meetly 
upon the credit of man. 

2. Faith is either firft implicit, when we believe the thing is 
true, though we underftand not what it is; orfecondly, explicit, 


Part. i. 

The Saints everlaffing Reft, 

\ *05 

when we believe and underftand what we believe. Both thefe are 
again Divine or Humane, 

3 , It is one thing to believe it as probable,another thing to be- 
lieve it as certain. 

4. Its one thing to believe it to be true conditionally, another 
to believe it abfolutely. 

5, We muft diftinguifti betwixt the bare alTent of the under- 
ftanding to the truth of an Axiome, when it is only fikneed by 
force of Argument (which will be ftronger or weaker 3 as the Ar- 
gument feemeth moreorlefs dempnftrative) and fecondly, that 
deep apprehend )n and firm affent which proceedeth from a well 
ftablifhed, confirmed Faith, backed by experience. 

6. Its one thing to aflfent to the truth of the Axiome; another 
to tafte and chufe the good contained in it, which is the work of 
the Will. 


THc Ufe I fhali make of thefe diftinclions, is to open the way 
to thefe following Pofitions, which will refolve the great 
Queftions one foot, How far the belief of the Written Word is of 
neceflity to falvation ? and whether it be the foundation of our 
faith f And whether this foundation hath been always the fame ? 
Pof. 1. The Object of belief is tht will of God revealed; or a 
* Divine Teftimony ; where two things are absolutely necefliry ; 
firft, The Matter.* fecondly, The Revelation. 2. AM this Revealed 
Will is neceffary [1 to thecompleating of our faith 5 f and it is out- 
duty to believe it. Duties onelythe fubftance and tenor of the 


The word 
being a Meta- 
phor is to be 
banihed di- 
fpute,till fi;ft 

|| Ad bene effe 



t Nccefsittte 

We muft therefore know it to be a Divine Teftimony before \X>ecan believe it fide 
divira ; For if yon do meerly believe it to be Gods Word^ it is either by a Divine 
Testimony, or Without : If without .then it is not fides divini, a belief of God : If 
by it, then Why do yqu believe that Teftimony aJfo to be Divine* If upon another 
Ine Testimony, fo yon may run in infinitum. 21 tit yon ftillfrnj, The firft Tc- 
fiimony which Wiinejfeth of Truth, doth alfo minify itfclfto be of god, Anfw. // 
you mtan that it fo W'itneffeth m a Teftimony to be meerly believed, then the ,Quc- 
f}i§n how 9 ft to be a Divine Teftimony, Will ft ill recur i 1 infinitum : B* 

if you mem it Witntffith itfclfto be Divine Objectively to our Re ifo>i as 


io6 [ The Stints everUfting Reft. Part. i. 

ing the evidence of a divine Spirit and Authority^ then you fay right : But then 
( as this fuppofeththe ufe of alt other helps to our Knowledge, as Tradition by hu- 
mane infallible Teftimony, &c. fo ) this gr ant eth that it is more properly kpoWn 
then Believed^ to be a Divine Teftimony. Tet this is not refolving cur faith into 
Reafon or hum. we Teftimony, but a difceming by Reafon and the help of humane 
Teftimony the marks of a Divine Author in the writing, and the CMiracles^ &c» 
and thence alfo by Reafon concluding tbe Divinenefs of that Teftimony into which 
my Faith is refolved: As I deteft their ufe ofTradition,Which would maty it apart 
cfGods Lawjo fupply the defect of Scripture ; fo I deteft that infidelity which re- 
jecteth all Scripture, fave that Which fuiteth their Reafon , and where they can fee 
the evidence of the thing it f elf If 1 once know that Godfpeakj it>I will believe any 
thing that he faith though itfeem never fonnreafonable ; But yet I will fee Reafon 
{or the Divinenefs of the Teftimony, and know that it is indeed Cjod that f peaks it ; 
clfe I mnft believe every Teftimony which affirms itfelfto be Divine. And for thofe 
that fay, They onely Believe Scripture to be Cjods Word, becaufe itfo teftifieth of it 
felf and not Know it ; and fo make it a proper A Si of faith, and not of Know- 
ledge : I ask them j Why then do you not believe {but hold him accurfed) an An" 
gel from Heaven^ if he preach another C] of pel be fides this, and fay, It is from God ? 
And fo every one that faith I am Chrift ? 2. Why do you ufe to produce Rea- 
fonsfrom the Objective Characters of "Divinity in the Scriptures, when you prove it 
to Teftifie ofitfelf* Do you not know that to difcern thofe Characters as the premU 
fes, and thence to conclude the r Divinity, is an acl of Knowledge, and not of Faith ? 
Blfeyoufhould only fay ^hen you are asktjhowyou Know Scripture to be the Word 
of God ? that you 'Believe it, becaufe it faith fo • and not give any Reafon from the 
thing Why you Believe it. 3 . And then how w'ffl you prove it againft a Celfus, or 
Lucian, or Porphyry I or convince Turks and Indians ? 4. Andwhj were the Be- 
t^m commended for trying A poftolical Doctrine , whether it were true or not ? 
5. And why are We bid to 7ry the Spirits whether they be of Qod ? what if one of 
thefe Spirits fay as the old Prophet, or as Rabfhakeh foHezekiah, that he comes 
from God, and God bid him fpc&kj Will you Believe^ or try by Reafon .? 6. Doth 
not your Doctrine make your Belief to be wholly humane, as having no 'Divine 
Teftimony for the Divinity of the fir ft Teftimony ? Andfo What are all your graces 
like to prove which are built hereon ? And what a fad influence muft this needs have 
into ally cur duties and comforts '? If you fly to the inWard Teftimony of the Spirit 
( as diftinct from the fanilifying Illumination of the Spirit ) then the queftion is 
moft difficult tf all, How you know the Teftimony cfthat Spirit to be Divine? unlefs 
you Will take in the fearful delufton of the Enthuftafts.andfay^ 'that the Spirit ma- 
mf eft eth the Divinity of his own Teftimony ? And then I ask^\ Doth it manifeft 
it to reafon ? or only to inward fenfe > If to Reafon } then you come to that you fly 

N from \_ 

Part, i . The Saints ever Lifting Reft* a 07 

from ; and then you can produce that reafon, and prove it : If only to inWrard fenfe; 
thin hoW ^naw you but a counterfeit Angel of Light may produce more ftrange 
effetls in your foul, then thefe which y oh take to befuch a manifeftation ? especially 
feeing I. We knoVv fo little of Spirits, and what they can do. 2. And wc have 
ft ill known thofe that pretended to the ft range ft fenfe oj fpiritual Revelations Jo have 
proved the moft wicked and deluded per [ons in the end. 7. Doth not your doElrine 
teach men, in laying ajide Reafon,to lay aftde Humanity , and to become brutes ? If 
Faith and Reafon be fo contrary 04 fome men talle^ yea, or Reafon fo nftlefsfhenyou 
may btltevc be ft in your fteep : and Ideots, Infants and Mad men are thefittefl to 
make Chriftians of. 8. And \X> hat an injurious doElrine is this to Chrift f anddif- 
graceful to the Chriftian Faith ? 9* And how would it harden Infiicls, and make 
them deride us rather then believe ? • 

Thus much I am forced here to add both becauje I fee many teachers have need to 
be taught thefe principles (the more is the pity) and 2. Becaufe fome Reverend 
Brethren bj their exceptions have called me to it ; in a word , Reafon RcViified, is 
the Eyeof the foul, the Cjuide of the Life ; The Illumination of the Spirit is the 
Retlifyingit in Potentia Proxima ; Nofmallpart of our SanElification lieth in the 
Retlifjing of our reafon. The ufe of the l>Vord % and all ordinances aud providences 
is fir ft to Retlifie Reafon, and thereby the Will, and thereby the Life. Faith it f elf 
is an AH of Reafon : or elfe it is a brntijh atl. and not humane. The ftronger any 
mans Reafon is y the ftronglier is he perfxaded that God is true t and that he cannot 
lye ; and therefore Vehatfoever he faith muft needs be true, though Reafon cannot 
difcefn the thing in its oVw Evidence. He that hath the Right eft Reafon, bath the 
moft grace. S sneer itie (andconfequently our Salvation) lieth intheftrength an A 
prevalencie of Rett i fie >d Reafon over the F lefts , and all its Inter eft and defires. But 
without Scripture or Divine Revelation, and the Spirits powerful Illumination, 
Reafon can never be Retlifiedin Spirituals, By this much t judge of the ignorance 
and vanitie of thofe men, who When they read Dr. Hamond and fu:h others that 
write of the Reafonablenefs ofChriftun Religion, do prefentlie accufe it erfufpetl it 
of Socinianifm. 

Covenants, and the things neceffarily fuppofed to the knowing 
and keeping of the Covenant of Grace, which are of abfolurene- 
ceflity to the beeing of Faith, and to Salvation. A man may be 
faved though he (houid not believe many things, which yet he is 
bound by God to believe. 3. Yet chi > muft bs only through 
ignorance of the DivinenefsoftheTeftimony : For aflat unbelief 

T 4 of 


The Stints evcrlafting Reft. 



* Primario& 

(J Secundmo & 
propter aliud. 

of the fmaileft truth,when we know the Teftimony to be of God, 
will not fhnd with the being of true Faith, nor with Salvation. 
j ForReafon hies on this ground £That God can fpeak nothing but 
J Truth]wd Faith proceeds upon that fuppoficion.^This Doclrine 
1 ) abfolutely neceffary hath not been ever from the beginning the 
! fame, but hath differed according to the different Covenants and 
| Adminiftration?. That Poclrine which is now fo neceffary, was 
i not fo before the Fall : And that which is fo neccffary (ince 
| the comming of Chrift, was not fo before his comming. Then 
! they might be faved iflNbelieving in the Mefliah to come of the 
feed of David : but now its of neceflity to believe that this Jefus 
' the Son of Cklqrj is He,and that we look not for another. I prove 
Utthus. That which is not revealed, can be no objeel for Faith ; 
| much lefs fo neceffary : But Chtift was not Revealed before the 
Fall ; nor this Jefus Revealed to be He before his comming; there- 
fore thefe were not of neceflity to be believed, or ( as fome Me- 
taphorically fpeakj they were then no fundamental Doclrines. 
j Perhaps alf > fome things will be found of abfolute neceflity to us > 
! which are not fo to IndianivcATurks. 5* God hath made this 
( fubfl:anceofSaipture*Dodrinetobe thusneceffary * primarily 
and for it felf. 6, That it be alfo of abfolute neceflity; 
but II fecondarily, and for the Doclrines fake, as a means without 
which Believing is neither poflible, nor a duty. And though 
i where there is no Revelation, Faith is not neceffary as a duty; yet 
it may be neceffary (I think} as a means, that is, our natural mi- 
fery maybe fuchas can no other way be cured (but this con- 
cerns not us that have heard of ChriftJ 7. Nature, Creatures, 
and Providence, are no fuffident Revelation of this tenor of the 
Covenants. 8. It is neceffary not only that this Doctrine be Re- 
vealed ,but alfo that it be Revealed with Grounds and Arguments 
rationally fufficient to evince the verity of the Doctrine, or the 
Divinenefs of theTeftimony, that from it we may conclude the 
former. 9. The Revelation of Truth is to be confidered in re- 
fpectofthefuft immediate delivery from God, orfceondly, in 
refped of the way of its comming down to us. It is delivered by 
God immediatly either by writing, fas the two Tables} or by in- 
forming Angels(who may be his Meffengers}or by inspiring fome 
choice particular men ; So that few in the world have received it 
from God at the fir ft hand. io»The only ways of Revelations that 


Part. I . The Saints cver/a/lix* Reft, 

2 09 

(for ought I knowjare now left,are Scripture and Tradition.For 
though Gcd hath not tied himfelf from Revelations by the Spirit, 
yet he ha:h ceafed them, and perfected his Scripture Revelations: 
fo that the Spirit onely reveals what isilevcaled already in the 
Word, by illuminating us to underftand ir. n. The more im- 
mediate Revelation, ceteris paribus, the mote fure : and the 
more fucceflion of hands it paiTeth through, the more uncertain, 
efpecially in matter ol Doctrine. 1 2, When we receive from men 
by Tradition the Doctrine of God as in the Words of God, there 
is lefs danger of corruption, then when they deliver us that Do- 
ctrine in their own words, becaufe here taking liberty to vary the 
expreffions, it will reprefent the Truth more uncertainly, and in 
more various (liapes. 13. Therefore hath Cod been pleafed when 
he ceafed immediate Revelation, to leave his Will written in a 
form of words, which fhould be his (landing Law, and Rule to 
try all other mens expreffions by, 14, In all the forementioned 
refpecls therefore the written Word doth cxcellthe unwritten 
Tradition of the fame Doctrine. 15. Yet unwritten Tradition, 
or any fure way of Revealing this Doctrine, may fuffice to fave 
him who thereby is brought to believe. As if there be any among 
the Abajftnes of Ethiopia, the Copties in Egypt % or elfewhere that 
I have the fubftance of the Covenants delivered them by unwritten 
Tradition, or by other Writings, jf hereby they come to believe, 
they fhall be faved. For fo the Promife of the Gofpel runs; giving 
falvation to all that believe, by what means foever they were 
brought to ir. The like may be faid of true Believers in thofe parts 
of the Church of Romc,whae the Scripture is wholly hid from the 
vulgar ("if there be any fuch parts.) 16. Yet where the written 
Word is wanting, falvation muft needs be more difficult and more 
rare, and Faith more feeble, and mens converfations worfe or- 
dered, becaufe they want that dearer Revelation, that furer Rule 
of Faith and Life, which might make the way of falvation more 
eafie. 17. When Tradition arifeth no higher, or cometh original- 
ly but from this wricen Word,and not from the verbal Teftimoni- 
n ; es of the Apoftles before the Word was written, there that 
Tradition is but the preaching of the word, and not a diftincl 
way of Revealing. 18. Such is mofl: of the Tradition ( for ought I 
can learnjthat is now a foot in the world,for matter of Doctrine, 
but not for matter of fact. 19. Therefore the Scriptures are not 


The Saints everlafti&g Reft. 


onely neceffary to the well-being of the Church, and to the 
ftrengthof Faith, but Qordinarily] to the very being of Faith 
and Churche?, 20.N0C that the prefent Pofleflion of Scripture itfof 
abfolute ncceflicy to the prefent being of a Church : nor that it is 
fo abfolutely neceffary to every mans falvation, that he read or 
knew this Scripture himfelf. But that it either be at prefent,or have 
been formerly in the Church ; that fome knowing it, may teaeh it 
toothers, is of abfolute neceffity to moft pcrfons and Churches, 
and neceffary to the well-being of all. 21. Though negative un- 
belief of the authority of Scripture may ftmd with falvation, 
yetpofitive anduniverfal (I think) cannot. Or^hougtr Tradition 
may fave where Scripture is not known, yet he that reads or 
hears the Scripture,and will not believe it to be theTeftimony of 
God, (I think J cannot be faved, becaufe this is now the cleared 
and fureft Revelation : And he that will not believe it, will much 
lefs believe a Revelation more uncertain and obfcure.2 2. Though 
all Scripture be of Divine Authority: yet he that believeth but 
fome one book, which containeth the fubftance of the Dodrine 
of fa!vation,may be faved.-much more tbey that have doubted but 
of fome particular Books. 23. They that take the Scripture to be 
but the writings of godly^honeft men,and fo to be only a means of 
making knownChrift,having a gradual precedency to the Writings 
of other godiy men ; and do believe in Chrift upon thofe ftrong 
grounds which are drawn from his DoclrinejMiracles, &c. rather 
then upon the Teftimony of the Writing as being pjrely infallible 
and Divine,may yet have a Divine and iaving faith. 24. Much more 
thofe that believe the whole Writing to be of Divine infpiration 
where it handleth the fubftance,but doubt whether God infallibly 
guided them in every circumftance. 25. And yet more thofe that 
believe that the Spirit did guide the Writers to Truth, both in 
Subftance and Circumftance , but donbt whether he guided 
them in Orthography; or whether their Pens were as perfectly 
guided ss their minds? 26. And yet more may thofe have faving 
Faith, who onely doubt whether Providence infallibly guided 
any Tranfcribers or Printers, as to retain any Copy thst perfe&l? 
agreeth with the Autograph:Yet whether the perfected Copy now 
extant may not have fome inconsiderable litteral or verbal er- 
rors, though the Tranfcribers or Printers overfight,is of no great 
moment, as long as it is certain that the Scriptures are not de ix- 


Part, i 

The Saints ever I a fling Reft. 


dtiftria corrup:ed,norany material Doclrine,Hiftory or Prophecy 
thereby obfeured or depraved. God hath not engaged himfelfco 
direcl every Printer to the worlds end to do his work without 
any error. Yet it is unlikely that this O.ould deprave all Copies,or 
leave usuncertain wholly of the right reading (efpecially fince 
Copies were multiplied ) becaufe ic is unlikely that all Tranfcri- 
bers or Printers will commit the very fame errours. We know 
the true Copies of our Statute- Books, though the Printers be 
not guided by an unerring Spirit. See Vfhtr Epift. to Lud. 
CAftH. 27. Yet do all thefe (in my judgement} caft away a 
lingular prop to %:ir faith, and lay it open to dangerous Af- 
faults, and doubt of that whieh is a certain truth. 28. As the 
Tranflations are no further Scripture then they agree with the 
Copies in the Original, Tongues : fo neither are thofe Copies 
further then they agree with the Autographs, or Original Co- 
pie?, or with fome Copies perufed and approved by the Apo- 
ftles. 29. Yet is there not the like neceffity of having the Au- 
tographs to try the Tranfcripts by, as there is of having the Ori- 
ginal Tranfcripts to try the Tranflations by. For there is an im- 
pofllbility that any Tranflation (hould perfectly exprefs the fenfe 
I of the Original: But there isapoffibility, probability, and fa- 
cility of true Tranfcribing, and grounds to prove it true defaCl^ 
as we (hall touch anon. 30. That part which was written by 
the Finger of God ; as alfo the fubftance of Doclrine through the 
whole Scriptures, are fo purely Divine, that they have not in 
them any thing humane. 31. The next to thefe are the words 
that were fpoken by the mouth of Chrift, and then thofe that 
were fpoken by Angels. 32. The Circumftantialsare many of 
them fo Divine, as yet they have in them fomething Humane, as 
the bringing of Pauls Cloak and Parchments, and (fas it feemsj 
J his counfel about Marriage, &c. 33. Much more is there fome- 
thing Humane in the Method and Phrafe,which is not fo immedi- 
ady Divine as the Doclrine. 34. Yet is there nothing finfully Hu- 
mane, and therefore nothing falfe in all. 35. But all innocent im- 
perfection there isinthe Method and Phrak, which if we deny, 
we muft renounce moft of our Log ick and Rhetorick. 36. Yet was 
this imperfecll way, (at that time all things confidered) thefktcft 
way to divulge the Gofpel-.That is the beft; Language which is beft 
fuited to the hearer*, and not that which is beft limply in it felf, 



The Saints everLfling Reft, 


A fa Ho ad jus j 
ad licit urn vci 
debkum non 
valet A%um. 

and fuppofeth that undemanding in the Hearers which they have 
J not. Therefore ic was Wifdom and Mercy to fit the Scripture to 
the capacity of all ; Yet will it not therefore follow thar all 
J Preachers at all times fhould as much neglect Definition,Diftinc1i. 
on, Syllogifm, &c. as Scripture doth. 37. Some Doctrinal paf- 
fages in Scripture are onely Hiftorically related, and therefore the 
relating them is no afferting them for truth • and therefore thofe 
fentences may be falfe, and yet not the Scriprure falfe ; yea, fome 
falfefhoodsare written by way of reproving thzmAiGehezies Lye, 
Sauls Excufe, &c. 38. Every Doctrine that is thus related onely 
Hiftorically, is therefore of doubtful credi^becaufe it is not a 
Divine affertionjf except Chrift himfelf were the Speaker ; ) and 
therefore it is to be tried by the reft of the Scripture, 39. Where 
ordinary men were the Speakers, the credit of fuch Doctrines is j 
the more doubtful, and yet much more when the Speakers were 
wicked ; of the former fort are the fpeeches of Jobs friends, and 
divers others;ofthe later fort are the fpeeches of thePharifeeF,&c. 
and perhaps Gamaliels counkl, Acls 5.34.40. Yet where God 
doth teftifie his Infpiration, or Approbation, the Doctrine is of 
Divine Authority, though the Speaker be wicked ; As in Balaams 
Prophcfie. 41. The like may be faid of matter of Fad ; for it is 
not either neceffary or lawful to fpeak fuch words, or do fuch 
actions meerly becaufe men in Scripture did fo fpeak or do ; no, 
not though they were the beft Saints ; for their own fpeeches or 
actions,are to be judged by the Law, and therefore are np part of 
the Law themfelves. And as they are evil where they crofsthe 
Law fas lofephs fwcaring, the Ancients Polygamy, &c. ) fo are 
they doubtful where their congruence with the Law is doubtful-: 
I 42. But here is one moft obfervable exception, (conducing much 
) to refolve the great doubt, whether Eximples btnde ? ) Where 
j men are defigned by God to fach an Office, and act by Comnrffi- 
on,and ivith a promife of Direction their Doctrines are of Divine 
Authority,though we finde not where God did dic~hte : and their 
Act ons done by that Commifli >n are currant and Exemplary, fo 
far as they are intended or performed for Example, and fo Exam- 
ple may be equivalent to a Law, and the Argument, afafto ad jus, 
may hold. So CMofes being appointed to the forming of the old 
Church and Common-wealth of the few, to the building of the 
Tabernacle, &c, his Precepts and Examoles in cheio works, 

f rhouoh 

Pare. 2 . The S Mints evtrlafling Reft, 


('though we could noc find his particular direction,) arc to be 
taken as Divine.Soalfothe Apoftks having Commiffion to Form 
and Order the Gofpcl- Churches, their Doelrine and Examples 
therein, arebytbeir general Commiffion warranted, and their 
praclicc in (hblifhing the Lords Day, in feeling the Officers and 
Orders of Churches, are to us as Laws, ((till binding with thofe 
limitations as ^oiitivcs onely , which give way to greater. J 
43. The ground of this Pofition i<, becaufeit is inconfiftent with 
the Wifdom and Faithfulncfs of God, to fend men to a work, and 
promife to be with them, and yet to forfake them, and fuflfer them 
to err in the building of that Houfe, which muft endure till the end 
of the world. 44. Yet if any of the Commiffioners do err in 
their own particular conventions, or in matters without the ex- 
tent of their Commiffion, this may confift with the faithfulncfs of 
Cod ; Gad hath not promifed them infallibility and perfection; 
the difgrace is their own : but if they flhould mifcarry in that 
wherein they arefent to be a rule to others, the Church would 
then have an imperfect Rule, and the difhonor would redound to 
God. 45. Yet I find not thatever God authorifed any meer 
man to be a Lawgiver to the Church in Subftantials, but onely to 
deliver the Laws which he had given,to interpret them,and to de- 
termine Circumftantials not by him determined. 46. Where 
God owneth mens Doftrines and Examples by Miracles, they are 
to be taken as infallibly Divine : much more when Commiffi jn, 
Promife, and Miracles do concur, which confirmeth the Apoftles 
Examples for currant. 47. So that if any of the Kings or Prophets 
had given Laws, and formed the Church as Mofes, they had not 
been binding, becaufe without the faid Commiffion ; or if any 
other Minifter of the Gofpel (hall by Word or Aflion arrogate an 
Apoftolical priviledge. 48. * There is no verity about God, or 
the chief happinefs of man written in Nature, but it is to be 
found written in Scriptures. 49. So that the fame thing may in 
thefe feveral refpeclsbe the cbjed both of knowledge and of 
Fsith. 5°. The Scripture being fo perfect a Tranfcript of the hw 
of Nature or Reaion, is much more to be credited inits^uperna- 
tural Revelatiors. 51. The probability of moft thmg«, and the 
poffibihty of all things contained in the Scriptures, may w. 11 be 
difcerned by Reafon it felf, \Nhich makes their cxiftence or Futu- 
rity the more eafie to be believed. 51. Yet before this Exigence 
• or 

As Peter, 
Gal.z. n ; 


* Stiff aunt 
quidcm fanc~l* 
ac divinitM 
infpirat* Scri- 
pluree ad om* 
nem in(irt<c~lio~ 
U.i. contr. 
Gentil. Initio 


The Saints everUfting Reft. 



• Credere au~ 
tem hac tafia 
debemm Deo, 
qiti&nos fe- 
cit recl'ijfime 
fcicntes i quia 
dm perfctta 
fttnt j cfuippe 
a. Verbo Dei & 
Jpbituejm di 

or' Futurity of any thing beyond the reach of Reafon can be 
foundly belkved,the Teftimony muft be known to be truly Divine. 
53-Yet a belief of Scripture Doctrine as probablc,doth ufuallygo 
before abelief of certainty, and is a good preparative thereto. 
54- The dircct,«exprefs fenfe, muft be believed directly and abfo- 
lutely, as infallible, ( and the confequences where they may be 
clearly and certainly raifed: ) but where there is danger of erring 
in railing confequences, the iflent can be but weak and conditio- 
nal. 55. A confequence raifed from Scriprure being no part of the 
'faiNosltutem immediate fen fe,cannot be called any part of Scripture. $6. Where 
fecunium quod one of the premifes is in Nature,and the other onely in Scripture 
mmorcsfmiu, ! there the Conclufion is mixt, partly known, and partly believed.' 
ZZ°Dcf& a I Thlt ic is the c <>nfequence of thofe premifcs,ts known . But that 
fpi/itu ejuije- i lt is a Truth, is, as l faid,apprehended by a mixt Ad. Such is a 
cujidnm boc& Chriftians concluding himfelf to be juftified and fanctffied, &c. 
(dentin myfle. 57. Where through weaknefs we are unable to difcern the Con- 
fequences, there is enough in the exprefs direct fenfe for falvation. 
58. Where the fenfe is not underftood, there the belief can be but 
implicite. 5 9. * Where the fenfe is partly underftood, but with 
fome doubting,the Belief can be but conditionally explicate : that 
is,we believe it, if it be the fenfe of the Word. 60. Fundamentals 
muft be believed Explicitly and Absolutely. 

riorum ejus in~ 
eft mkum fi in 
leftibuii & in 
bis qua babent 
revelariy hoc 
patimur nos 3 

quandoquidem etiam eorum qu* ante pedes funt/dico autem quafunt in bac creator a t qua &> conte- 
runter a nobis ) &videntur i & funt nobifcum)multafugerunt noftram fcicntiam^&Deo bac ip/a corn- 
mittimus. Oportet enim eum pro- omnibu* praceUere.Quid tentemus exponere caufam afccnfw 
nuNiltfMittta quidem dicimust&fwtaffisfuajoria/ortajfis autem non fuaforiahquod autem verum eft 
& ccrtum>adjacet Deo.Sed& volaniium an'mal'um babitatioyeorum qua vcris tempore advmiunt ad 
nJs>& Autumni recedimtfu-m in boc mundo boeipfum fiat 3 fugit noPramfciextiami&c.lrenxus adv. 
Ksref. lib.2,cap.47- 

CHAP. IV. ~ 

ihe fir {{Argument to prove Scripture to be the Word of God. 


1" TAjjing^thus (hewed you in what fenfe the Scriptures are 

I — I the word of God, and how far to be believed, and what 

i A is the excellency, neceffity and-authority of them j I (hall 

now add three or four Arguments to help your Faith, 

1 Tim.g.itf. which Ihope will not only prove them to be Divine Teftimony 


Part. 2 

The Saints cverlafltng Reft. 


1 to the fubftance of Doctrine ( though that be a ufeful work againft 
our unbeliel)but alfo that theyare the very written Lawi of God, 
and a perfect Rule of Faith and Duty. My Arguments fhi 11 be but 
few,becaufe I handle it but on the by; and thofe fuch as I find little 
of in ordinary writings, leaft I fhould waft time in doing what is 
done to my hands. 

*i. Thofe writings and that Doctrine which were confirmed by 
many and real \\ Mirades,muft needs be of God,and confequent- 
ly, of undoubted Truth. But the books and Doctrine of Canoni- 
cal Scripture were fo confirmed ; Therefore, &c. 

* See this Ar- 
gument from 
Miracles fully 
managed by 
Camcroy Vret— Verbo 
Vide & Polan. 

Del (fol ) /M#439.44°.44i 3 e^. And G, otitis demerit. Keligion. Cbriftiarue 
Symag.l.i. c.17. 

\\DonumMiraculorum &linguarum d.indwum f rifle & c x traor dinar i urn > & a folis Apoflolis 
( peculiar* privilegio dato a Chrifto J confer ti foUtum* ccrto ccrtius eft. Danxus contr. Bellande 
Baptifmo. page 445. 

Againft the major propofition nothing of any moment can be 
laid .* For its arfriuh apparent enough to nature, that none but 
God can workreal Miracles, or at leaft none but thofe whom he 
dothefpecially enable thereto. And it is as manifeft, that the 
Righteous and Faithfull God will not give this power for a feal 
to any falfhood or deceit. . 

The ufual Objections are thefeFirft,Antichrift (hall come with 
lying wonders. |] 

|[ Nam ut v£- 
gyptiorum va» 
turn nequa. 
quamv'u omnis 
aquari gratia 
potc[l> qu<t 
Mofi miranr 
dum eftin im- 
dum collata 5 
Scd Exitus ar - 
guit t/£gyptos 
prafiigHs niti \ Moyfcn vero qua gc fait gej/iffe divinitus. Sic & cor urn qui Chriftifatfo fibi nomen 
adcifcunt) & qui perinde ac lefu difcipuli virtutes mentiuntur, & prod'igia^ coirguntur plane 
velin omnis ini qui talis [cducliones fallaeesy&c. Orlgcn. cont.Celfurn.lib.x.fol. (mihi) 23. G. 
I da not believe that God would have let the Egyptian Sorcerers do fo great things as they did, 
had not Mofes been prefenr, that To his Miracles might difcrcdic their Wonderland God be the 
more magnified by the Conqueft. 

Anf\X\ They are not true f Miracles. As they are 7*3$* 4*V«* 3 
iThefi.y. lying, in fealing to a lying doctrine : fo alfo in be- 
ing but feeming and counterfeit Miracles. The like may be faid to 

f Fucrunt mi. 
racnti ut buc- 
tin* atque 
prtcones qu':m 

bus EvjngcHum commendabstnr.rut enim Lex Mods compforibus mkaculis in monte ska &pcr de- 
fer turn authontatem fibi conCifiavit, qua poftea deflitetunl cum ad tar am p/omifswnis lenlum eft ; 
thdem ratiotu miracula nunc quoque fablata funu cum Evangctium per umverfum orbun diffufum 
eft. Promifsip igitur quam thrift*} in Marco. 16. 17. fcribi vjluit,non ad omnia tcmporapertifcbat. 
Pct.Mart. Lcc.Commun.ClalT.i. cap/3. § zo. 




7 be Saints everlafting Reft. 



* See how 
Chrifts Mira- 
cles prove his 
Godhead, in 

718, &c. So 
Marius Vifto 
r'inm adver. 

thofe oiTharoahs Magicians.and all other Sorcerers and Witches, 
and thofe that may be wrought by Satan himfelf. They may be 
wonders but not Miracles. 

Objett. i. God may enable falfe Prophets to work Miracles to 
try the world,withouc any derogation to his faithfulnefs. 

*Anfa. No.for Divine power being properly the attendant of 
Divine Revelation, if it (houldbe annexed to Diabolical delu- 
fions, ic would be a fufficient excufe to the world for their be- 
lieving thofe deluficns. And if Miracles (hould not be a fufficient 
fealto prove the Authority of the witnefstobe Divine, then is 
there nothing in the world fufficient 5 and fo our Faith will be 
quice overthrown. 

Objett. Bat however, Miracles will no more prove Chrift to 
be the Son of God, then they will prove Mofes, Ettas, or E/i/hs 
to be the Son of God: for they wrought Miracles as well as 

* Anfw* Miracles are Gods feal, not to extol the perfon that 
is inftrumental, nor for his glory ; but to eKtolJbd, and for his 
own Glory. God doth not entruft any creature with this feal fo 
Botfacei Ant), j abfolutely, as that they may ufe it when and in what cafe ttiey 
creffio P.17SJ p\cife % if Mofes or Ettas had affirmed themfelves to be the 
*L 9 ~\°< 3 lVj I ^ ons of God, they could never have' confirmed that affirmation 
with a Miracle : for God would not have fealed to a lye. Chrifts 
power of working Miracles did not immediately prove him to be 
the Chrift; But it immediately proved his Teftimony to be Di- 
vine, and that Teftimony fpoke his nature and office. So that the 
power of Miracles in the Prophets and Apoftles, was not to at- 
teft to their own greatnefs, but to the truth of their Teftimony 
concerning Chrift. Whatfoever any man affirms to me, and works 
a real Miracle to confirm ir, I muft needs take my feif bound to' 
believe him. 

Objett. But what if fome one fhould work miracles to confirm 
a Doclrine contrary to Scripture? Would you believe it? Doth 
not Paul fay, if an Angel from Heaven teach any other Gofpel, 
Iahimbeaccurfed ? 

II iA*fa. I am fure God will never give any falfe teacher the 
power of confirming his Doclfine by Miracles : elfe God fhould 


If That 
but God can 
work a Mira- 
cle ( except as an Angel may be his Tnftrumsnt) See Gentiles. IM. «^. 102. Alio 
what a Miracle \i^ \b\d.Q. ioi.andofMigicians wonders. q. 103/04 



Pare. 2. The S dints everlafting Rep:. 


fubferibe his name co contradiclions.The appearance of an Angel 
is no Miracle, chough a wonder. 

Ob]ett. But every (imple man knows not the true definition of 
a Miracle, and consequently knows not the difference between a 
Miracle and a Wonder: andfo knows not how to believe on 
this ground. 

AnfW. As God doth notufethe Teftimony of Miracles, but 
on very great and weighty caufe, Ceo wit, where natural and or- 
dinary means of conviction are wanting, and ufually for the deli- 
vering of fome new Law, or truth to the world, or the like,) fo 
when he doth ufe it, he fufficiently manifefteth the Reality of the 
Miracles. Satans wonders are fuch as may be done by natural 
means, though perhaps through our ignorance we fee not the 
means. But God oft vvorketh that which no natural means can 
do, and Satan never performed : as the railing of the Dead to 
Life: thecreatingof fight to him that was born blind, thedivi 
dingoftheSea, theftandingftilloftheSun, with multitudes of 
the like. Aga n, though many ofChrift works might be done 
by natural means, as the healing the deaf, the dumb, the lame, &c. 
yet thrift did them all by a word fpeaking, and fo it is apparent 
that he made n • ufe of natural means, fecretly nor openly. Again, 
the wonders of Satan are moft commonly Jugling Delufions ; 
and therefore the. great Miracles that Pagans and Papifts have 
boiftcd of, have been but fome one or two ftrange hings in an 
Age, and ufually before one or two, or fome few, and that of the 
fimpler or more partial fort, that are eafily deceived . But if upon 
the fame of thefe you go to look for more thac may be a full and 
open Teftimony, you will fail of your expedition. But contnri- 
ly that there might be no room for doubting left, Chrift wrought 
his Miracles before multitudes : feeding many thoufairds at feveral 
times with a fmall quantity ; healing the fick, blind, lame, and 
raifing the dead before many : The perfons afterward (hewing 
themfelves to the world jind attefting it to his enemies : And ebb 
he did not once or twice, but moft frequently : fo that they that 
fufpecled deceit in one, or two, or ten,might be fatis fied in twen- 
ty. Yea, ("which is the greateft convincing difcovery of the Reali 
ty) it was not himfelf only, but multitudes of his followers, 
whom he enabled when he was gone from them, to do the like, 
co Jpeak ftrange languages before multitudes, to heal the fick and 

V lame 

Read Zanchm 
ac large of this 
Voli. To.;.' 
Potentia D4+ 

Miracula vera 
funt propria 
vera Ecclefi*. 
Nam certum e(l 
Deum veracem 
'Kclo ardentcm, 
rmquam tefli* 
monia pcrkib'u 
turum fuijfe 
ft/mm de ipfo 
& volumate e- 
jus fpxrgunt. 
Polanus in 


The Saints everlafting Reft. 

Pare. 2. 

lame, and raife the Dead. And ufually falfe wonders are done 
but among friends,that would have it fo,and are ready to believe. 
But Chrift wrought his in the midft of enemies, that gnafheS the 
teeth, and had nothing to fay againft it. And I am perfwaded 
that it wa9 one reafon why God would have Chrift and all his fol- 
lowers have fo many and cruel enemies, that when they had no- 
thing to fay againft it, who doubtlefs would pry narrowly into 
all, and make the word of it, it might tend to the ftablifhing of 
Believers afterward. Again, ufually falfe Miracles, as they creep 
put in the dark, fo they are not divulged till fome after Age, and 
onely a little muttered of at the prefent. But Chrift and his A po- 

nies wrought and published them openly in the world .If the lie- 1 
fpel Hiftory had been falfe, how many thoufand perfons could 
have witneffed againft it, feeing they appealed to thoufands of 
witnetfes, then living, offeveral ranks, and qualities, andCoun- 
tries? It is true indeed, the Magicians of Egypt did kem to go 
far. But confider whether they were meer delufions, or real won- 
ders by fecret natural means 5 .doubtlefs they were no Miracles 
ftriclly fo called. And left any fhould fiy, that God tempted them 
by fuch above their ftrengtb, you may pbferve, that he doth not 
fuffer Satan to do what he can do, without a Efficient counter- 
teftimony to undeceive men. When did God fuffer the like de- 
ceit as thofe forcerers ufed ? Nor would he then have fuffered it, 
but that Mofes was at hand to overcome their delufions,and leave 
the beholders with full conviclion : that fo the enemies ftrength 
might make the vidory the more glorious. Balaam could not go 
beyond the word of the Lord. So that I defire all weak believers 
toobferve this ; that as God is the faithful Ruler of th€ world,fo 
he will not let loofe the enemy of mankind to tempt us by won- 
ders, further then he himfelf fhall give us a fufficient contradi&o. 
ry teftimony. So that if we do not know the difference between 
a Miracle and a Wonder, yet Gods faithfulnefs affords us a fuffici- 
ent preservative, if we difregard it nor. And if we fhould grant 
that Satan can work Miracles; yet he being wholly at Gods 
difpofe, it is certain that God will not permit him to do it, 
without a full contradiclion : and therefore fuch as Chrifts 
Miracles were he (hall never work. Elfe fhould the creature 
be remedilefly deluded by fupernatural powers, while God looks 




The Saints everlaflhg Reft. 

Secondly, Butthemain aflaule 1 know will be made againft 
the Minor propofition of the Argument, and fo the queftion will 
be defatto, whether ever fuch Miracles were wrought or no ? I 
(hall grant that we muft not here argue circularly, to prove the 
Doctrine to be of God by the miracles, and then the miracles to 
have been wrought by the Divine Teftirnony of the Doclrine, 
and fo round. But yet toufe the Teftirnony of theHiftory of 
Scripture, as a humane Teftirnony of the matter of fa8,is no cir- 
cular arguing. 



TOward the confirmation of the Minor therefore, I {lull firft §. 2 « 
lay thefe grounds. i.That there is fo much certainty in fome l > Pofulon. 
Humane Teftirnony, that may exclude all doubting, orcaufeof 
doubting ; * or there is fome teftirnony immediately Humane, 
which yet may truly be faid to be Divine, 2. That fuch Teftirno- 
ny we have of the f Miracles mentioned in Scripture. If thefe two 
be cleared, the Minor will ftand firm, and the main work here 
will be done. Firft, I will therefore (hew you that there is fuch 
a certainty in fome Humane Teftirnony. Both Experience and 
Reafon will confirm this. Firft , I would defire any rational 
man to tell me, Whether he that never was at London , at 
'Paris, ox it Rome, may not be certain by a humane faith, that 
there are fuch Cities ? For my own part, I think it as certain to 
me, nay more certain then that which 1 fee : and I (hould fooner 
queftion my own fig'ht alone, then the eyes and credit of fo many j autoritAth^fi 
thoufands in fuch a cafe. And I think the Scepticks Arguments I rcm l l Pf am 
againft the certainty of lenfe , to be as ftrong 'as any that can be ^w.Camcro 
brought againft the certainty of fuch a Teftirnony. Is it not ! Pr^ied. de 
fomewhat more then probable , think you , to the multitudes ! Vcrbo,fol.p. 
that never faw either Parliament or King, that yet there is fuch ! 44°. 
anAdembly, and fuch a perfon ? May wc not be fully certain ^*" c f 

that thefe Mi- 
racles of 
Chrift and 

the Difciples, have fuch infallible Teftirnony. And by what conditions certain Fime may 
be known from uncertain. \ hides bnmana non babet fit a natitra. ccrtitudinem infaU 
quamvis fit fides human* qua mor abler loqucndo evidens & infallibilis cenfdur, ut quod Roma fit, 
quodlndi fmti&c. fidel divin.veritate. Thef.j. 

V 2 man 


i. Pofition. 
*De certitudi- 
ne Hifior, lege 
ProleS. 124. 
1 t 5. 1-6. 
r B^(p<mde3 
cjj'e quondam 
famar/j, qua 
tanti ejfe debet; 
tanta inquam 

that there was fuch a perfon as King fames, as Q^een Elizabeth, 
as Queen Murjfia:. here in England ? Yea,that there was fuch a 

120 j 

The Satnts evtrlafting Keji. 


man as ivUHamtht Conqueror A May- we not be cejfain alfo 
that he conquered England} with many other of his aclions? 
the like may be faid of Iulim Ctfar, tsflexanier the Great, 

| &c fSure thofe that charge all humane Teftimony with uncertain. 

I ty, do hold their lands then upon an uncertain tenure. Second- 

p^/Te" sftlcs : W* ma V be P roved aHo b ^ ieafon » f °r if *■ the firft teftifiers may 
then rhe^men- i^^allibly know it,and 2. alfo by an infallible means rranfmit it to 
tkn of thofe j pefterity. and 3. have no intent to deceive, then their Teftimony 
j may be an infallible Teftimony. But all thefe three may be eafily 
(•proved (I had thought to have laid down here the rules by which 
: a certain Humane Teftimony may be difcerned from an oncer- 
! tain 1 but you may eafily gather them from what I {hall lay down 
I for the confirmation of thefe three Petition? J Forthefirft»t fup- 
pofe none will queftion whether the firft teftifiers might infallibly 
know the truth of what they teftifie ? If they fliould, let them 
confider^FirftJf it be not matter of Doclrine (much lefs abftrufe 
and difficult points ) but only matter of fad, thenitsbeyond 
doubt it may be certainly known. Secondly, If it be thofe alfo 
who did fee and hear.and handle,who do teftifie it.Thirdly,If their 
fenfes were found and perfeel, within reach of the objed, and ha- 
ving no deceiving medium. Fourthly, Which may be difcerned, 
1. If the witneffes be a multitude ;for then it may be known they 
are not blind or deaf, except they had been culled outoffome 
Hofpitals : efpecially when all prefent do both fee and hear them. 
2. When the thing is done openly, in the day-light. 5. When it is 
done frequently, and neer at hand : for then there would be full 
opportunity to difcover any deceit. So that in thefe cafes it is 
doubtlefsj fenfe is infallible; and confequently thofe that fee and 
hear, are moft certain witneffes. 

2. Next let us fee, whether we may be certain that any Tefti- 
mony is fincere, without a purpofe to deceive us. And I take that 
for undoubted in the following cafes. 1. Where the party is of 

they may 

judge of his Apoftlefliip. There is no Deceiver that chre do thus : efpecially if his Deceit be 
called into queilion. We conclude therefore that the Report or Fame ought to be believed, the 
Authors whereof have fo commended the things Reported to pofterhy, that they might eafily 
be di'fcovered by them that lived in thofe times, earner in P/alecl. de Vcrbo Dei pagefof. 441. 
The Reafons why no more mention is made of Chrifts Miracles byPagan wrlcers^ou may find 
in camero de Vcrbo Del page 441. Where he (hews alfo as the malice, fo the grofs ignorance of 
Suetonius, Tacitus and the beft of their writers, both in the Syrian affairs, and In the matters of 
the Iewiih and Chriftian Religion, which caufed their palpable ridiculous Errors. 


t Nothing 

which were 
done among 
them and by 
thcmfelves to 
whom he 
wrote. This 
had been 
ftark madnefs 
and not folly 
only in Paul 
if he had lyed. 
For he 
broght not 
remote from 
their fenfes 
to whom he 
wrote, but he 
thofe Mincles 
which they 
themfelves did 
work to whom 
he wrote : yea 
he provoketh 
them to Mi. 
r3cles, that 
from rhence 

Part. i. 

J be Saints everlaflwg Reft. 

ingenuity ind honelty.* 2. And it is apparent he drives on no de- 
fign of his own, nor cannot expect any advantage in the world. 

3. Nay, ifhisTeftimony will certainly undo him in the world, 
and prove the overthrow of his eafe, honour, eftate and life. 

4. And if it be a multitude that do thus tc(tifie,How can they do it 
with an intent to deceive ? 5. And if their feveral Teftimonies do 
agree.6. And if the very enemies deny not this matter of fad. but 
only refer it to other caufes; then there is no poflibility of deceit 
C as I (hall further anon evince when lapply it to the Qucftion.J 

Thirdly, We are to prove, that there are infallible means of 
tranfmitting fuch Teftimony down to pofterity.without deprave- 
ing any thing fubftantial. And then it will remain an undoubt- 
ed truth, that there is a full certainty in fome humane Teftimony, 
and that to pofterity at a remote diftance. Now this tradition is 
infallible in fhefe cafes. 1. If ic be (asbeforefaid) in matter of 
faclonly, \vhtchchemeaneft underftandings are capable of ap- 
prehending. 2. If it be alfo about the (pbftance of aclions, and 
not every fmall rircumftance. 3. And alfo if thofe Aclions were 
famous in their tr;nes, and of great note and wonder in the 
world, an~ fucli :s were thecaufe of publike and eminent altera- 
tion^. 4. If it be delivered down in writing, arid not only by 
word of m6u:h, where the change of fpeech might alter the iinfe 
of the mfrter. 5. If the Records be publike, where the very 
enemijs may fee them: yea published of purpofe by Heralds and 
AmbalTadors, that Ae world may take notice of them. 6. If 
they are men of greateft honefty in all Ages, who have both kept 
and divulged thefe Record?. 7. And if there have been alfo a 
multitude of thrfe* 8. And this multitude of feveral countries, 
where they cculd never fo much as meet to agree upon any de- 
ceiving councells : much lefs all accord in fuch a defign, and lead 
ofallbeable to manage it with fecrecy. 9. If alfo the after- 
prefervers and divulgers of thefe records could have no more felf- 
advancing ends,then the firft certifiers. 1 o. Nay, if their divulge- 


* Quinam ifti 
fin t fort a [ft 
qmeritis ; gen* 
tes, popuii, 
nationes t & in- 
credulum illui 
genu* huma- 
num\ qufdnifi 
apart* res e/fet, 
& luce ipfa, 
clarior, nun- 
quam rebut bu. 
jufmodi credit* 
litatis fu* com- 
madarent affen- 
fun. An nun- 
quid dicetnu* 
illiut temporu 
homines, ufa 
adcofuiffe va- 
itt quce nun* 
viditfe fe fin- 
ge/ent>& que 
facia omnino 
uou erantyfalfis 
prodcrent tcfii- 
moriiu aut pue- 
r'tli ajfertione 
firmarent ? 
cumfa poffent 
vobifcum & 
unanimiter vi~ 
vert 1 & inof- 
fenfas ducerc 


gratuita fufciperent odla % & cxecrabili bdbc/entur in nomine ? Arnobius ady. Gences. lib.i. page 
(mibi) 46. Sec dixerit aliquU opum affequendarum gratia cos id agere : qui plerumfy ne ad 
vidum quidem necefiaria, tapiunt : Et ft forte aiiquid prtt return innpia caper equando^ coguntur, 
foU funt nccejptate content}* C u ^ingens hominummuHitudo ad CbrffHanam doftriuam ecceffcrit, 
&pr*d;vitesquidam, & ex his aliqui qui gefffnnt Magiflratus, & matron* infupcr opulent a 
& neb iles, audebitnc aliquis gloria: Cupiditate has illofve affirmae Chriflianx Religions antiflites fie- 
ri? &c. Origcn.Cont.Celfam.llb. 3 .fol. (mibi) 30. 
V 3 »ng 


The Saints everlajfirig Reft* 


[I do confi- 
dently fay that 
for extrinfecal 
thefe of the 
there are none 
fuch at all to 
be found: un- 
lefs ycu will 
take the fay - 
ings of fuch as 
were both 
born long 
after,and were 
profeft enc. 
mies to the 
name. Or otitis 
de Vtfit. Kelig. 
lib. 5 . pcge 
mih'i) 168. 
And it is a 
ftrong confir^ 
mation when 
no man can 
produce one 
of that age. 
(| De legis in- 

ing and attefting thefe records did utterly ruinate in the world 
their ftates and lives, as well as it did the firft teftifiers. n. If 
there be fucha difperfingof the copies of thefe records all over 
the world, that the cancelling and abolifhing them .is a thing im- 
poflible. 12, f If the very hiftorics of the enemies do never af- 
firm any universal abolifhing and confuming of them, 13. If 
all thefe difperfed copies through the world,do perfectly agree in 
every thing material. 14. If it were a matter of fuch moment in 
the judgement of the prefervers, neither to add nor diminiftyhat 
they thought their eternal Salvation did lie upon it. 15. If 
the hiftories of their enemies do generally mention their attefting 

• thefe records to the loft of their lives; and that fucceflively in 
: every Age. 16, If thefe Records and atteftations are yet vifible to 

• the worldsand that in fuch a form as none could counterfeit* I7.1f 
the enemies that lived neer,or in thofe times when the things were 
done, do I. || write nothing againft them of any moment, 

2. but oppofe them with fire and fword inftcad of Argument, 

3. nay if they acknowledge the fact, but deny the caufe * only. 
18. And if all the enemies were incompetent witnefTes* i.wit- 
neffing to the Negative, of which they could have no certain- 
ty y 2. and carried on with apparent malice and prejudice, 3. and 
having alltvorldly advantages attending their caufe, 4. and being 
generajly men unconfcionabla and impious. 19. If alfthefe ene- 
mies.having all thefe worldly advantages, could neither by Argu- 
ments nor Violence, hinder people from believing thefe famous 
and palpable matters of facl, in the very age wherein they were 
done, when the truth or falQiood might moft eafily be difcovered, 
but that the generality of beholders were forced to affent.20.If 
multitudes of the moft ingenious and violent enemies, have in 
every age from the very acling of thefe things to this day, been 
forced to yield, and turned as zealous defenders of thefe records 

(laumiom per | and their doctrine, as ever they wereoppofers of them before. 
M$*latta™ I 2 1 ' If a!1 thefe Converts do confefs upon their coming in, that 

turn corrupt* 

efftntferipturte, lege SuwiiProlegorn. cap. 12. qui. Et quet coUigu Eufeb. Nieremberg. de 
Origene S.Scripturje Hb.4.capi9. e Rabbinlt & aliis. * lufl Martyr tellah Trypbon in his Dia- 
logue, of the wickednefs of the Jews, that they fent out into all parts of the world their choiceft 
men to perfwade the people againft the Christians, they were Atheifts and would^ aboliftithe 
Diety, and that they were convift of grofs impiety. And yet this mtfehievous induftry of the 
Jews did not prevail. 


Part. 2. 

7 he Saints everlafting Reft. 

it was ignorance, or prejudice , or worldly refpecls that made 
them oppofe fo much before. 22. if all the powers of the world, 
ihat can burn the bodies of the witnefles, that can overthrow 
Kingdoms,and change their Laws.could never yet reverfe or abo- 
li(h thefe records. 23. Nay, if iome notable judgement in all 
ages have befallen the moft eminent oppofers thereof. 24. And 
Laftly,tffucc^flions of wonders (though not miracles as the flrft, ) 
have in all ages accompanied the atteftation of thefe records. I 
fay, if all thefe twenty four particulars do concur, or moft of 
thefe, I leave it to the judgement of any man of underftanding, 
Whether there be not an infallible way of transmitting matter of 
Facl to pofterity ? And confequently,whether there be not more 
then a probability, even a fail certainty in fuch a humane Tefti- 
mony ? • 



2. *T"He fecond thing now which I am to manifeft, is, That we 
1 have fuch a teftimony of the Miracles, which confirmed 
the Doclrine and Writings of the Bible. 

And here I muft run over the three foregoing Particulars again; 
andfhewyou, fiift, That the witnefles of Scripture Miracles 
could, and did infallibly know the Truth which they tefti fied : 
lecondly, That they had no intent to deceive the world 5 and 
thirdly,That ic hath been brought down to Pofterity by a way fo 
infallible, that there remains no doubt whether our Records are 
Authentick. For the flrft of thefe I think will be moft eafily 
acknowledged: Men are naturally fo confident of the infallibility 
cf their own fenfes, that fure they will not fufpeel the fenfes of 
others. But if they (hould, let them apply here what is faid before 
to put them out of doubt, Firft,k was matter of Fad,which migV 
be eafily difcerned. * SecondIy,the Apoftles and others who bear 

s. 3- 

Epifcopi com- 
auniter tunc 
habebant pote- 
(intern faciendi 
Mir acuta, in- 
quit Dionyfius 
Carthuf. in 
Apocai. c. 5. 
* Beholding 
the creatures 
with aftcniffu 
mem,they faw 
All confefling 
Chrift rre 
Lord : They 
thit had their 
cogitations in- 

tent on men,as 

if they had been Gods 5 comparing Chrifts works with theirs, they acknowledged that Chrift 
onely amongft men, was God, and the Son of God, aad our Saviour, when they faw that there 
were no fuch works wrought by men as were by the Word of God. They that had believed De- 
vils to be Gods, feeing them overcome by Chrift, they were conftrained to conkfs him only to 
be God. They whofe minds went after the Dead, as being accuftomed to wormip Gallant men 
when they were dead, whom the Poets called bods, beir\g better taught by our Saviours Refur- 
reaionjthey confeffed them to be be falfe and Iyars,and that the Word of the Father was the only 
true God, who had the command of Death. IncamVcrbi. 
V 4 witnefs ' 


Maxima e(l 
differentia in- 
te-fi i.teftifica- 
tiontm primith 
va Ecclefia 
qu<gfuU tem- 
pore dpeflolo- 
rum : i. Inter 
Ecclefia qua 
proximi pofl 
' Apofiolorum 
tempora fee at a 
efli quaqu€ 

The Saints everlajiwg Reft. 



wicnefs to if, were prefent, yea, continual companions of Chrift, 
and the multitude of Chriftians were eye- witneffes of theMiracles 
of the Apoftles.Third!y,Thefe were men neither blinde nor deaf, 
but of as found and perfect fenfes as we. Fourthly, This is appa- 
rent ; firft, Becaufe they were great multitudes, even that were 
prefent, and therefore could not all be blinde • if .they had, how 
did they walkabout ? Fifthly, thefe Miracles were not done by 
night, nor in a corner, but in the open light, inthemidft of the 
people. Sixthly, They were not once or twice onely performed, 
but very oft, of feveral kinds, by feveral perions,even Prophets, 
and Chrift himfelf and his Apoftles in many Generations , fo that 
i if there had been any deceit,it might have been eafily difcovered. 
prima Ecciefi* Seventhly, and laftly, It was inthemidft of vigilant andfubtil 
teflificationcm enem j es w ho were able and ready enough to have evinced the 

acceperat: . . * *> 

l.JLi inter te- « cc ^« 

prafentisEcdefiade Scriptiira. Quaeuim & nunc e(l & antea fuh Zeclefi*, ft potefi offender e tc 
(iimonia eorum qui acceperant & never ant teflificationem prima ecclefia de QermanU fcriptis> 
ciedimm ei 3 ut tefti probanti fua dicla : Non autem babtt poteftatem (latuendi aut deccrnendi aliquid 
de lifohfocris cujm nonpojfit certa documenta ox teftificatione primitive Ecclefoproferre. Chem. 
nitius Exam- Con. Tredestin, parti . in initio, page 86. £>uifquis adhuc prodigia ut credat inqui- 
ry magnum cjl ipfe prodgi»m 3 qui mmdo credente non credit. Dc.Humfredus in JcfuUifm.part.i. 
page 1 6 6. 

So that it remains certain, That the firft Eye witneffes them 
felves were not deceived 

2 . Let us next confider, whether it be not alfo as certain that 
they never intended the deceiving of the world. 

Firft, It is evident that they were neither fools nor knaves.but 
men of ingenuity, and extraordinary Honefty. There needs no 
more*to prove this then their own Writings, fo full of enmity, 
againftallkindeofvicioufnefs, fofull of conscientious zeal, and 
heavenly affeflions;Yet is this their Hontftyalfo attefted by their 
enemies:fure the very remnants of Natural Honefty are a Divine 
off fpring, and do produce alfo certain effects according to their 
ftrength and nature ; God hath planted and continued them 
in man, for the ufe of Societies, and common converfe ; for if all 
Honefty were gone, one man could not believe another* and fo 
could not convert together.But now fupernatural extraordinary 
Honefty will produce its effect more certainly ; If three hundred, 


Part. 2 

The Saints everlafting Reft, 


* Ncmopim in- 
fmiam incuti- 
at ; nemo all- 
ud cxiflimct : 
quia nccfauefl 
ulli Ac fufrRe* 
figioni ntcniiri. 
Ex co enim 
quod aliud a 
fecoli dicit 
quam Colit, -&* 
culturam & 
honorem in al- 
ter urn tranf- 
fc/ti Et tranf- 
ferendo jam 
non colit quod 
ncgavit. Dki- 
my4 t &pa\am 
dicimus > & 
vobis torquen* 
tibus lacerati 
^cruenti vo- 

or three thoufandjhoneft godly men (hould fay, they faw fuch 
things with their eyes, he is very incredulous that would not be- 
lieveit. 2. * Ic is apparent thit neither Prophets, Apoftles, nor 
Difciples in Attefting thefe things could drive on any defignes of 
their own. Did they feek tfceir HoAour, or Eafe, or Profits, or 
worldly Delights ? D<d their Matter give them any hopes of 
thefe ? or did they fee any probability of their attaining it ? or 
did they fee any of their fellows attain it before them / 3. Nay, 
was it not a certain way to their ruine in the world? Did not 
their Matter tell them when he fent them out, Than theyfhould 
be perfecuted of all for his fake and the Gofpels? Did they not 
finde it true, and therefore exped the like themfelves ? Paul 
knew that in every City Bonds and Afflictions did abide himjand 
they lay it down as a granted Rule, That he that mil live godly 
in Chrift Iefus^ muftfuffcr ferfecution* Now I would fain know, 
whether a mans Self, his ftace, his Liberty, his Life, be not na- 
turally fo neer and dear to all, that they would be loth to throw 
it away,meerly to deceive and cozen the world ? All that I know 
can be objected , is, That they might do it out efa defire to be 
admired in the world for their godlinef and their fuffering J ^eum'ioli 
Anfw. Firft, Go fee where you can find thoufands, or millions j mU s per Chri. 
of men that willcaft away their lives to be talked of. Secondly, ! ftum , \_iUum 
Did they not on the contrary renounce their own Honour and kominempnta- 
Efteem, and calj themfelves Vile and Miferable Sinner^and fpeak ; " ^ '?"> 
worfe of themfelves then the mod impious wreth will do,and ex- j m f ci vl ^ Deu ] 
tol nothing but God and his Son Jefus? Third ly,did not their Ma- j & coli. Ter« 
fter foretel them,that theyQiould be fo far from getting credit by tullian. Apo- 
his fervice, that they (hould be hated of ail men, and their names 1 < SB ct - "P- " - 
caft out as evil doers f Did they not fee him fpit upon,and hanged j ^fj t f*)* 
on a Crofs among thieves before their eyes, fome of them f Did | biftoria e)l ilia 
they not find by experience , that their way was everywhere \rerum, unde 
fpoken again!* f And the reproach of the Crofs of Chnft was the [ tm krnn tem* 

fore totus 
mundusiflareligione computus cfl* Aleves atioriibus allefti [tint nudis, irJufti in [pes cafjas , & 
in pericula capitis immitterefe ftonte temerarid defperatione volucrunt?Cum nihil tale vidi (fent ,quod 
eos in hos cultus novitatis Ju£ peffit exeftare miraculo ? Immo quia hue omnia ab ipfo cemebant geri ) 
& ab ejus prtconibus qui per orbem totum mi/si bcneficia patris & munr/a bomiaibus po;tabant~'\ 
veritatis ipfws vi vifti t dederuntfefe Deo j nee in magnis po/ucre difpendiis membra, vobis projicere, 
& vifcerafua lax\ arda prtber e, Arnobiuf adv. Genr.lib.i.p.46. . 

luhan confeffeth that thofe were the writings of Peter, VautMAtthW^rhMk^ which the 



(j In unam coire 
qui potuerum 
mentem Gcntes 
rcgionibus dif- 
cali comiexio- 
nibuft. dimo- 
U}&c. Ar- 
nob.ubi fupra. 

* Of the 
Heathen an- 
cient Wri • 
ters atteftatf- 
on to the fe. 
veral Hifto- 
Bible, Ifhall 
fay little, it 
being done fo 
fully by Gro* 
tius de Vcrit. 
&e>7 1.7 5.90. 

de prafcripti. 
one affirmat, 
ipjas authentic 
cos Apoftoto- 
rum Uterus, 
hoc cfl ipfa 

The Saints everlafting Reft. 


great (tumbling block to the world? And could men poflibly chufe 
fuch a way for Vain glory * I am perfwaded it is one great realon 
why Chrift would have thYfirft Witneffes of the Gofpel to fuffe'r 
fo much to confirm their Teftimony to future Age«.that the world 
may fee that they imended not to deceive them. 5.||Confider alfo 
what a multitude thefe Witneffes were: How could fo many thou- 
fands of feveral Countries lay the plot to deceive the world? They 
were not onely thoufands that believed the Gofpel, but thou, 
fands that faw the Miracles of Chrift, and many Cities and Coun. 
tries that 4aw the Miracles of the Apoftles*6. And the Teftimony 
of all doth fo punctually accord,that the feeming contrad?clion in 
fome fmaller circumftances, doth but (hew their fimplicky, and 
(incemy,and their agreement in the*main.7 § And flaftiy>The very 
I enemies acknowledge this matter of Facl;one!y they afaibe it to 
other caufes.They could.not deny theMiracles that were wrought: 
Even to this day the Jews acknowledge much of the works of 
Chrift, but flanderoufly father them upon the power of the Devil, 
or upon the force of the name of God fewed in Chrifts thigh,and 
fuch like ridiculous ftorks they have;even the Turks confefs much \ 
of the miracles of Chrift, and believe him to be a great Prophet, I 
though they are profeft enemies to the Chriftian name. 

So that I think by all this it is certain, That the flrft Witneffes 
of the Miracles of Chrift and his Apoftles, as they were not de- 
ceived themfelves, fo neither had they any intenj: to deceive the 

3. We are next to' (hew you, that the way that this Teftimo- 
ny hath co'rae down to us, is a certain and undeceivable way. 
for, H 

Firft, Confider, it is of matter of Fact : ( for the Docrine we 

Apofielorum fuo adbuc tempore in Ecclefus Apoflolicis confervata extitiffc. f Eeodem momento dics\ 
medium or bemjignantefole, fubduclaefi. Detiquium uti% putaverunt qui idquoy. fuper Cbriflo 
prtdicatum nefcierunt. Et tamen eum mundi cafum relatum in Archivis vefir'u babctis. T^zullhn. 

[[ Every Se& that acknowledgeth God and Chrift, hath thefe bocks as we have : And every 
Sect ufing its Teftimony againft the other, (hew it waswot falfified ; for if it had, theadverfe 
Se£ would have difcovered it. As Grotius de Vinu Kellg.lib. 3. page 176. lrentus, Tc+ullian, 
Cyprian, Laftantius , and the reft of the eldeft Fathers fully manifeft that the feveral books of 
the New Teftament were then currant and uncorrupt In the Church, and alledge abundance of 

J places in the fame words as they are now in our Bibles : As luftin Mxrt. Amahm* Lattantius^ I 

/ Atbenagoras 3 &c. do out of the old. 

/ are 

"J ! 

Part z. 

The Saints tvtrUftlng Rejl. 


are not now mentioning, except de fafto , that it was theDo- 
clrine attefted ) 2. They were the fabftances of the anions that 
they chiefly relaeed, and that we are now enquiring jg^r the cer- 
tainty of. Though men may miftake in the Circumltances of the 
fight at fuch a place.or fuch a place, yet that there were fuch fights 
we may certainly know. Or though they may miftake in fmailer 
aclions, circtimftances or qualifications of Henry the eighth, of 
William the Conqueror,&c.yet that there were fuch men we may 
certainly know. Now the thing we enquire afrer, is, Whether 
fuch Miracles were wrought or no? 3.. They were * Aclions then 
famous through the world, and made great alterations in States: 
They turned the world upfide down ; Cities were converted, 
Countries, and Rulers were turned Chiiftians. And may not the 
Records in eminent Aclions be certain? We have certain Re- 
cords of Battels, of Sieges, and of Succeffions of Princes among 
the Heathens before the coming of Chrift, and of the great alte- 
rations in our own Stare for a very long time. 4. It was a formal 
fRecord in the very words of the firft WitnefTcs in W r iting,which 
hath been delivered to us, and not only an unwritten Teftimonyj 
fo that mens various Conceivings, or Expreflions could make no 
alteration. 5. Thefe Records which we call the Scripture, ha* 
been kept publikely in all thefe Ages,- fo that the moft negligent j 
enemy might have taken notice of its depravation. Yea, God 
made it the office of his Minifters to publiflh it, whatever came of deprincipiU 
it to all the world, and pronounced a wo to them if they preach I ^mZmTb 
not this Gofpel ; which preaching was both the divulging of the ! z & c , ' 
Doctrine and Miracles of Chrift, and all out of thefe authentick • im etiam 
Records; And how then ic is poflibie there (hould be an uni- ! quemadmodum 
verfal depravation , and that even in the narration of the mat- ' dlxm "*> & 
tersof Fafl, when all Natrons almoft, in all the Ages fince the j ™lZm& 

. m per five save-] 

runt nobi fcum annus multU\ Et quid citttem ? rum efl mime mm dicer e gratiarum y quasper umvtr- 
fummundumecclcfix a Vco accipttosjn nomine Qbrifiiper fingulos dies inopitulationegentiu per fie t< 
ncfy feducens aliquem ncepecuniam el aufcrens. Qucmidmodum enim gratis accepit a Deo 3 gratti 
admini(lrat. Nee invocation! but At geiicis facial aliqitidfiec incantationibiM> ncc aliqua prava curie- 
Jkaie ; Sed munde & pure & mani'fefleorationes dirigentes ad Dominum qui omnia fecit , & n 
Domini noflri Icfu cbnfti in virtute fecundum utilitates Ijomimm/ed non ad feduttionem pcrfcc'u.Si 
lta}.& nunc nomen Domini noftrilefuCbrifii beneficia praflat & curat frmifftme & voeomnes 
ubity crcdcntcs in eum t &c.\rti\rva advef.hzrefes lib. icap.$Q. Evmgelium adulterate alios niillos 
prtter MtrtionifUs (jno r dam Harcticot ?iorim s & Vokntii hflatores, & cos forte qui 1 Lucano 
quod-m predicant. (jnihi) 10. 


* The occafi- 
on of wriclnj 
the fevcral 
Books of the 
new Tefta- 
ment, you 
may fee In 
Chcrmiit* Exa. 
Concilii Tri- 
dent, in the 
\Dico Evan- 
gclium Luc* 
quod tuemur 
apud Ecclcfias 
Apo{lolicat i & 
jam univerfas 
a§ initio ede- 
tionu fua flare 
Tertul. adv. 

Vide Sibran- 
dum lubbertum 


The Saint 5 evtrlafiing Reft, 


t £ven among 

the Papifts the 

more learned 

and modeft 

maintain the 

perfection of 

the Hebrew 

Text of the 


mtnt£$Arias 3 

Ragnhuu, Va. 

tabiu* 3 Cajeta;z. 

Quid e(i gens 

tfudaorum nifi 

quadam fcrini* 

aria Cbriflia- 

nor urn bajulans 

legem & fro- 

f betas inte(li% 

moriium ajfer~ 

tionis Eedcfid? 



([ There were 
firft copies 
kept till 2«o 
years after. 
And a book 
that was di- 

fpofed in fo many coptes 3 & kcpt,not by private menjbut by the pubPike diligence of the Church, 
could not be falfified. Moreover, in the very firft ages it was prcfently tranfhted into the Syri- 
acfand t/£thiopc\{^\it Arabk^nd Lat'mz tongues: which tranflations are all yet exta.nt,and do 
in nothing of any moment difcr from the Greek books. Befides, we hive the writings of thofe 
that were inftru&ed by the Apofiles themfelves or their Difcf|>les,who cited abundance or" places 
out of the Scriptures in the fame fenfe as we read them now. Nor was there any man then of 
fuch authority in the Church, as that they would have obeyed him t( he hid changed any thing ; 
as Irenxuiy Tertultians i Cypriotes free diffent from them that wete then moft cminent,doth (hew. 
Next to thefe times there iucceeded men of great learning and judgement, , who after diligent 
fearch did receive thefe books as remaining in their primitive pixlty. Grot'w it ycrit.RcligJib.3. 
page (mlbl Lat.) 174. x 7 5* * Antioclm did what he could, but left the lews their Scripcure en- 
tire in defpight of him. Nam cum tot fecula inter cejferint 3 neao tcmien quicqu&m addere vet auferre 
vcl per mutate aufmfuit 5 omnibus enim no fir* gent it bommibm in fit a quadammodo atque Ingenita 
fides c(l 3 crcderebacDcieffeconfulta, & his acquiefcere 3 ac pro ipfis,fi iia res pofceret, Ubenter ani 
mam ponere. Iofep cont.Appian.lib.i.S/V & EuCeb.Ecdcf. Hi(l. lib. 3. cap. 10. Ita Philo., refercnte 
Eufebio, Prxfarat.Evtng. lib.8.cap.i, Mirabilemihividetur dutbm annorum miUibus, imo ma- 
jor e tempore jam fere tranJafto 3 nec verbum unum in lege ill ins ejfe immutatum/ed czyties unufquify 
ludtq/ummorieturquam legi Mofaicae dero^abit. aH 

Original of the Hiftory, have had thefe Heralds, who have pro- 
claimed it to the death. 6. And it is moft apparent? that the 
Keepers aqj Publishers of thefe Records, have been men of moft 
eminent Fietyand Honefty.The fame Teftimony which I gave be- 
fore for to prove the Honefty of the firft Witneffes, will prove 
theirs, though in a lower degree : A good man, but a Chriftian, 
was the Character given them by, their very foes. 7. They have 
been a multitude, almoft innumerable. 8. And thefe of almoft 
every Country under heaved. And let any man tell me, How all 
thefe, or the chief of thefe could poflibly meet, toconfuit about 
the depraving of theHiftory of theScriptureMnd whether it were 
poifible if fuch a multitude were fo ridiculoufly diQioneft.yet that 
tfhey could carry on fuch a vain fdefign with fecrecy and fuccefs ? 
9. Aifo the after-divulgers of the Miracles of the Gofpel, could 
have no more fejf- advancing ends for a long time then the firft 
WitneiTes. io.Nay,ifrruinedth£min the World,as it did the firft ; 
So that let any man judge ? whether there be any poffibility,that fo 
many millions of fo many Nations ftiould ruinate themfelves, and 
give their bodies to be burned,meerly to deprave thofe Scriptures 
which they do profefs,i i.[|Confider alfo when this facred Hiftory 
vfas fo difperfed over the world, whether the canceling and ex:ir- 
pation of it were not a thing impo(lible,efpeciallyby thofe means 
that were attempted, it, Nay,There is no Hiftory of the Enemies 
that doth mention any univerfal abolition or depravation of thefe 
Records : * When was the time and where was the place, that 

Pare. 2 

The Satnts everlafting Reft. 


all the Bibles in the world were gathered together and confumed 
with fire, or corrupted with Forgery ? Indeed Julian thought by 
prohibiting the Schools of Learning to the children of Chriftiiiw, 
to have extirpated Chriftianity ; but Chiift did quickly firft extir- 
pate him. 13. All the Copies of thofe facred Writings do yet 
accord (in all things material,) which are found through the 
world. Andconfiderthenifth^y had been depraved, whether 
multitudes of Copiess, which had efcaped that depravation would i 
not by their diverfity or contr£3i&ion have bewrayed the reft? 
1.4. It was a matter ofluch a hainous quality, both by the fen- 
tenceoftheLaw, and in the confeiences of the Prefer vers and 
Divulgersofit, for coaddordiminifhthe leaft tittle, that they 
thought it deferred eternal damnation. And I refer it to any 
manofreafon, whether fo many thoufands of men through the 
world, could pofllbly venture upon eternal torment, as well as 
upon temporal death, and all this to deceive others by depraving 
the Laws which they look to be judged by; or the Hiftory of thofe 
Miracles which were the grounds of their Faith ? Is not the con- 
trary fomewhat more then probable ? 15. Furthermore, The 
Hiflortesofthe Enemies do frequently mention that thefe Scri- 
ptures have been frill maintained to the flames; Though they revile 
the Chriftians,yet they report this their atteftation, which proves 
the conftant fucceflion thereof, and the faithful delivery of 
Chriftianity, and its records to us. It would be but labour in 
vain, to heap up here the feveral reports of Pagan Hiftorians, of 
the numbers of Chriftians, their obftinacy in their Religion, their 
Calamities andTorments. i<5.ThefeRecords and their Attentions 
are yet vifible over the world, and that in fuchaformas cannot 
poflibly be counterfeit. Is it not enough ro put me out of doubt, 
whether Homer ever wrote his Iliads, or Demofthenes his Orati- 
ons or Virgil and Ovid their feveral Works, or tAriftotle his 
Volumes of fo many the Science*, when I fee and read thefe Books 
yet extant; and when I find them fuch, that I think can hardly 
nowbecour.terfeited, no nor imitated t but if they could, who 
would have been at that excefil/e pains 3 as to have fpent his life 
in compiling fuch Books, that he might deceive the world, and 
mike men believe that they were the Works oiAriflotle.Ovid^cc, 
would hot any man rather have taken the honor to himfelf ? fo 
here the cafe is alike : Yea, thefe Scriptures though they have lefs 


2 5° | The Saints everlafiing Reft. Part.2. 

of Arts and Sciences, yet are incomparably more difficult to have 
been counterfeited then the other ; I mean before the firft Copies 

the toKuTc. WerC drawn ' l wou,d herc ftand t0 &ew ~ the utt€r innpofTibility 
Miracles in- ? f any mans forging thefe Writings, but that I intend to make up> 
credible $ and in a peculiar argument, 

a>uT r L 2g t i l7 ' Whether any Enemy hath with weight of Argument con. 
wondasas | fi«ed the Cbriftian Caufe ? Whether when they have undertaken 
the next ages * r » j' natn not been one ty an arguing the * impropability, or af- 
will not be- figning the Miracles to other caufes, or an oppofing the Dodrine 
Heve. Why is delivered by the Chriftians, * rather then thefe miraculous adtons 
in* of Man"" ■ m < l ue ^ ion? I * eave tnofe t0 J u( *ge wn0 nave rea< * tneir Writings. 
n?or Qnafles ^ ea, wnetner tne ^ r common Arguments have not been Fire and 
fromheaven, j Sword ? 18, It is an eafie matter yet to prove; that the enemies 
as credible as of Scripture have been incompetent Witneffes ; Firft, Being men 
the raining of that were not prefenc, or had not the opportunity to be fo well 
bow^ywrs ' aC( l uainted wich the Aftions of Chrift , of the Prophets and 
agoin£«g- I Apoftles , as themfelves and others that do atteft them. Se- 
Undi It fell condly, Being men of apparent maliee, and poffefled with much 
in many parts prejudice againft the perfons and things which they oppofe. This 
of the King- J j m jgh t ea ^jy an( j f u jfy prove, if I could ftand upon it. Thirdly, 
like^a withered Tne y ha( * *'* worldly advantages attending their Caufe, which 
Wheat corn, they were alltolofe, with life it felf, if they had appeared 
but not fo for Chrift. Fourthly, They were generally men of no great Con. 
long, with a f c ience,nor Moral Honefty,and moft of them of moft fenfual and 
dark colour v "io us converfacion. f This appears by their own Writings,both 

which being 

pulled off, the grain had a tafte fomewhat flnrp and hot : I tatted ic , and kept forne of 
it long, which fell on the Leads of the Church , and of the Minifters Houfe in Bridgenortb, 
where*I preached the Gofpel. Tiberim upon a letter from Pilate> of the Miracles, Death and 
Refurrection of Chrift,did move in the Senate to proclaim him to be God ; but they refufed, be 
caufe the motion was not firft from themfelves : but the Emperor did abide in fiis opinion ftill. 
Eqefip.Anacepbaleof. Wherefore Tertultianbids them, Go look in your Regifters, and the A&$ 
of your Senate, in Apolog. Vil Uiher Brit. 3 34- * Not being able to refift fuch 
open truths, or fay any thing againft them, they will not deny whit is written ; but fay, they 
yet expect thefe things, and that the word is not yet come. Atbanaf. delncara- Verbi. Malunt 
nefche, quia jam oderunt ; adco quod nefauntprajudkant id c[Je 3 qmd ft fciant odifje non poterani. 
Tertullian.ApoIog.cap.i. f Of thegenerall wickednefs of the Romans themfelves, and ail hea. 
then Enemies to Chr ift a the Teftimonies are too large to be here inferted. You may find enough 
in Jit (tin Martyrs Diategcum Trip and Apologies t &c. In TertuUians Apologet. &pajfm 5 In 0,i- 
gcn. cont. Cclfum. Arnbbim adv. (jent. Latt.vuius inftitutionh Aib2nagorae> TatiauHS>Minutius 
Fahx, Athanaf.r.dver[.GentiU &J>a(ftm $ Ire?i*us 3 Clewns Akxandrin.paffim> and all the writers 

of thofe times. •*."'#•"« • 

• Doctrinal 

Part. 2. 

7 he Saints evcrlafting Reft. 

Doclrinal and Hiftorical. What fenfual Interpretations of the 
Law, did the very (hid* Seft of the Pharifees make ? What fleifhly 
Laws have the followers of Mahomet ? What Vices did the 
Laws of the Heathens tolerate ? Yea what foul errors are in the 
Ethicks of their moft rigid Moralifts ? And you may be fure that 
their Lives were far worfethen their Laws: And indeed their 
own Hiftories do acknowledge as much ; To fave me the labor of 
mentioning them, Read Dt.Hackpels Apology on that SubjecH. 
Surefuch men are incompetent Witneffes in any caufe between 
man and man,and would fo be judged at any impartial Judicature. 
And indeed, how is it poflible that they fhould be much better, 
when they have no Laws that teach them either what true Happi- 
nefs is, or what is the way ajid means to attain it ? Fifthly, Betides 
all this, their Teftimony was onely of the Negative, and that in 
fuch cafes as it could not be valid. 

jo. Confideralfo, that all the Adverfaries ofthefe Miracles 
and Relations, could not with all their Arguments or violence 
hinder thoufands from believing them , in the very time and 
Countrey where they were done : but that they who did behold 
them,did generally aflerit at Ieaft to the matter of Fad:So that we 
may fay with iAuftin^ Either they were Miracles, or not : If they 
were, why do you not believe? If they were not, behold the 
greateft Miracle of all, that fo many thoufands ("even of the be- 
holdersjfhould be fo blinde, as to believe things that never were, 
efpecially in thofe very times when it was the eaiieft matter in the 
world to have difproved fuch falQioods. If there fhould go a Re- 
port now of a man at London, That fhould raife the Dead, cure 
the Blinde, the Deaf,the Sick,the poffefled ; feed thoufands with 
five Loaves, &c. And that a multitude of his Followers (bould do 
the like, and that a great many times over and over, and that in 
the feveral parts of the Land, in the prefence of Crouds, and 
thoufands of people ? I pray you judge, whether it were not the 
cafieft matter in the world todifprove this, if it were falfe ? And 
whether it were poflible that whole Countries and Cities ftiould 
believe it ? Nay, whether the eafinefs and certainty of difproving 
it, would not bring them all into extreameft contempt? Two 
things will be here objeded : tirftjhat then the Adveriari es noc 
believing, will be as ftrongagainftit, as theDifciples beT 
is for it. Anfw. Read what is faid before of the Adverfaries in- 



The Saints everlafting Reft, 


competency, and it may fatisfie to this. * Second ly,and confider 
alfo that the generality of the Adverfaries did believe the matte* 
of Fad, which is ail that we are now enquiring after. The recital 
here of thofe multitudes of Teftimonies that might be produced 
from Antiquity, is a work that my (height time doth prohibit ; 
but is done by others far more able. Onely that well known pa r - 
fage in fofephtu I will here fet down Jn the time oXTiberitu there 
was one Jefus, a wife man (atleaftif he was to be called a manj 
| who was a worker of great Miracles, and a teacher of fuch who 
i love the truth, and had many, as well few* as Gentiles ,\y\\o clave 
unto him. This was Chrift. And when Tilate upon his being accu. 
fed by the chief men of our Nation, had fentenced b-m to be era- 
cified,yet did not they who had firft loved him foifake him : For 
he appeared to them the third day alive again, according to what 
the Prophets Divinely infpired,had foretold concerning him ; as 
they had done an innumerable number of very ftrange things be- 
fides. And even to this day,both the name and fort of perfons cal- 
led named from him, do remain. Thus far Iofcphtu a 
lew by Nation and Religion, who wrote this about eighty fa 
years after Chrift,and fourteen years before the dearh of sc.M»; 
Himfelf being born about five or fix years afcer Chrift. 

20. Confider alfo how that every Age ruth afforded multitudes 
of || WitneiTes^who before were moft bitter and violent enemies 

nertmtvin* i Incarn.Verbi, Ea omnia, fuper chriflo Pilattu &ipfej jam frofrta confeientia cbrifli- 
aim £a fay -j turn Tiberb nunehvit 5 Sed& Ca fares credtd'ffent fuper Chrifto 3 f/aut Cx fares non ef- 
fent feculo neceffarii J aut fi& Cbrifiiani potuiffent c(fe Cafares. Tertullian. Apologet. C3p. 2 1 . 
Of the fun darkned In Tiberita time when Jefus was crucified, and of the Earthquake, 1 blegon 
hath written in the ig ot 14 book de Temporibtu, faith Ongen ContrXelfum.lib. i.fol (rmb'i) it. 
The Star that appeared at Chrifts birft is mentioned by Pliny lib z, cap.z$ . So do divers others, 
as Ofigcu reports, Cont-Celfum. Herods killing the children is mentioned in Augufiui tatintjl had 
rather (faith he) be Herois Swine then his Son,becaufe he killed a fon of his own among the reft. 
Macrob. Satutpal, |[ lofephus relates the life of lohn the Baptift as the Evangelifts do. The 
Darknefs and Earthquake ac Chrifts death Is acknowledged by Phlegm in lib. Cbron.i 3. Lucian 
bid his Tormentors fearch their own Chronicles, and they fliould find that in Pilates time the 
light failed in the naidft of the day,and the Sun was darkned while Chrift was fuffering. TertuL 
alfo appealeth to their own Chronciies. Apol. And that it was no Natural Ecclipfe, is know to 
Aftronomers.S'ee MarcUiui Fic'mus of the Star. The death of Herod is fet out by lofepbtu Antiq. 
/.19 £ by Lulp.IrensHS affirmed!, that in his time the working of Mirades,the railing of the 
Dead, the Cafting out ofDcvils^healing the Sick by meer laying on of hands and Prophefying 
were ftill in force. And that fome that were fo raifed from the dead, remained alive among them 
long after.See Nicepb.Eirfef.HiJlor.Tom.i.l 4 dr.23.And luflin Martyr faith, That the gift of Pro- 
phesying vvas famous in the Church in his Tyypb. And Cyprian and To-7/^.menrion 
he ordinary* cafting out of Devils.and challenge the Heathens to come and fee it. And 

* Julian when 
he fcorneth 
Chrift, doth 
his Miracles. 
What (faith 
he) hath this 
Jefus done 
w6rthy of me- 
mory or of any 
account in all 
his life ? Save 
that he cured a 
few blinde & 
lame,and deli- 
vered fome 
from Devils 
that poflefled 
them, &c 
Hie e(l qui flel- 
tamfignare fe- 
cit nativita- 
tem,&c.In lu- 
d<ea natum ex 
-ces adorare ve* 

Part. 2. 

The Saints tvtrlafling Reft. 


and divers of thefe men of note for Learning and place in the 
world. How mad was iWagainft the Truth ? Surely it could be 
no favor to the Caufe, nor over-much credulity that caufedfuch 
men to witnefs to the death, the truth of that for which they had 
perfecuted others to the death but a little before. Nor could 
childifti Fables, or common flving Tales have fo mightily wrought 
with men of Learning and Underftanding (For fome fuch were 
Chriftiansin all Ages J 21. Nay, obferve but the confeffions of 
tbefe Adverfaries, when they came to believe ; How generally 
and ingenuoufly ihey acknowledge their former ignorance and 
prejudice to have been the caufe of their unbelief. 22. Con- 
fider alfo how unable all the enemies of the Gofpel have 
been to aboiifh thofe licred Records. They could burn the 
WitneiTes by thoufands, but yer they could never either hinder 
their fucceffion,or exunguifti thefc Teftimonief.23. Nay, the molt 
eminent Adverfaries have had the molt eminent ruine : As Anti- 
ochw, Herod ,7«/w*,with multitudes more : This ftone having fain 
upon them hath ground them to powder. 24. It were not difficult 
here to colled from unqueftioned Authors, a eonftant fucceflion 
of Wonders (atleaftj to have in feveral Ages accompanied the 
AtteQation of this Truth : and notable judgements that have be- 
fain the perfecutors of it. And though the Papifts by their Fictions, 
and Fabulous Legends have done more wrong to the Chriftian 
Caufe then ever they are able to repairjyet unqueftionable Hifto- 
ry doth jfT >rd us very many Examples ; And even many of thofe 
a&iuns which they have deformed with their fabulous additions, 
might yet for the fubftance have much truth: And God might even 
in times of Popery work fome of thefe wonders , though not to 
confirm their Religion as it was Popifo, yet to confirm it as the 
Chriftian Religion- for as he had then his Church, and then his 
Scripture, fo had he then his fpecial Providences to confirm his 
Church in their belief, and tofilence the feveral enemies of the 
Fairh And therefore I advife thofe who in their inconfiderate zeal 
ire apt to rejed all thefe H'ftories of Providences, meerly becaufe 
they were written by Papifts, or becaufe fome WitneiTes to the 
Truch were a little leavened with fome Pop (h errors, that they 
would firft view them, andconfider of their probability of Truth 
or Fal(hood,that fo they may pick out the Truth and not rejed all 
[together in the lump, leaft otherwife in their zeal againft popery, 
they foould injure Chriftianity. X And 


The Satets everlapng Rtjl. 


S. 4- 

Obje&ions a» 
gainft thisAr* 
gument An- 

And now I leave any man to judge whether we have not had an 
infallible way of receiving thefe Records from the firft Witnef- 
fes ? 

Not that every of the particulars before mentioned , are rie- 
ceflary to the proving or certain receiving the Authentick Re- 
cords without depravation:for you may perceive,that almoft any 
two or three of them might fuffice ; and that divers of them are 
from abundance for fuller confirmation. 


ANd thus I have done with this firft Argument drawn from 
the Miracles, which prove the Do&rine and Writings to be 
of God. 

But I muft fatisfie the Scruples of feme before I proceed. Firft, 
Some will queftion, whether this be not 1.T0 refolve our faith in- 
to the Teftimony of man ; 2 And fo make it a Humane faith; And 
fo 3 . To jump in this with the Papifts, who believe the Scripture 
for the Authority of the Church, and to argue Circularly in this 
>s they. To ehis I Anfwer, Firft, I make in this Argument the laft 
Refoiution of my faith into the*Mirac!es wrought to confirm the 
Doftrine. If you ask why I believe the Dodrine to be of God.* 
I Anfwer,becaufe it was confirmed by many undeniable Miracles. 
If you ask why I believe thofe Miracles to be from God f I 
Anfwer, becaufe no created power can work a Miracle : So that 
the Teftimony of man is not the Reafon of my believing,but one- 
ly the means by which this matter of Fad is brought down to my 
Knowledge. Again,Our Faith cannot be faidtobeRefolved into 
that whkh we give in Anfwer to your laft Interrogation, except 
your Queftion be onely ftill of the proper grounds of Faith : 

But if you change your Queftion from, what is the Ground of my 
Faith / to^what is the f means of conveying down the Hiftory to 
me ? Then my faith is not Refoived into this means ; Yet this 

* Nos {idem 

qua verbis Del 

habetur, etfi 

non prorfus 

nafci ex mira- 

culls, attamen 

ex e is con fir- 

marl poffumiu 

credere, Pet. 
Martyr. Loci 
Commun. cap. 
8. p e& 38. 
Vid* plura ibi- 

Lege Wblta\m 
Duplicat. adv. 
Staplecon de 
fac. Script.lib. 

1. cap.g. page 5^.56.57. &c. Plem'jjmede hoc different. Siccap.4-p.61. &c. c. $. andcap. 
6, de quatuor officiu ecclefU circa Scrlptur. vh^ utfii Tabellio velReg'ftarm. ^. Vmdex qui ve- 
ra* Script, a faljis vtndicet. 3. Pr*co } qui Script*promutget & divutget. 4. inter pr e s.Vide etiam 
l.i.cap 5-page 33 2"3 35-3 54,&c. Et triplex oj ficium ecclefia dat Pato/jSyntag.l.i.cap.aS. \Non 
per alios dlfpofitionem faUuis wflrtcegnovimui ({nam per cos per quos Evangeliumpervenit ad nos 5 
quod quldem tunc praconiavcnmt 3 poflea vcropcr Del voluntatcm in Scrlptur is nobis tradidcrunt, 
fundamentum&columnamfidcinoflrafuturum* Irenanis adver. hatref.lib.j cap.i. 


Part. 2 

The Saints cvcrlafting Reft. 

rowans, or fome other equivalent, I acknowledge fo neceiTary,that 
without it, I had never been able to have believed. 2. This (hews 
you alfo that I argue not in the Popifh Circle, nor cake my faith 
on their common Grounds : For Ftrft, When you ask them, How 
know you theTeftimony of the Church to be Infallible ? They 
prove it again by* Scriprure , and there's their Circle. But as I truft 
not on the Authority of the Romifli Church onely as they do ; no 
nor properly to the Authority of any Church; no nor onely 
to theTeftimony of the Church, but alfo to theTeftimony of 
the enemies themfelves : So do I prove the validity of the Testi- 
mony I bring from Nature, and well known Principles in Rea- 
fon, and not from Scripture it ielf,j|s you may fee before. 
3. There is a Humane Teftimony whicn is alfo Divine, and fo an 
Humane Faith, which is alfo in fome fort Divine. Few of Gods 
extraordinary Revelations have been immediate; (The * beft 
Schoolmen think none of all J but either by Angels or by Jefiu 
himfelf, who was man a well as God. You will acknowledge if 
God reveal it to an Angel, and the Angel to MofeJ,md CMcfss to 
Ifrael, this is a divine Revelation to Ifrael : For that is called a 
divine Revelation, which we are certain that God doth any way 
Reveal. Now I would fain know, why that which God dorh 
naturally and certainly Reveal, to all men, miy not as properly 
be called a Divine Revelation, * as that which he Reveals by the 
Spirit to a few. Is not this Truth from God {^That the Senlc 
apprehenfion of their Objecl (rightly ftated) is cet tain] is well as 
this Qefus Chrift was borrrof a Virgin, &c] Though a Saint 
or Angel be a fitter MefTenger to Reveal the things of the Spirit, 
yet any man many be a MefTenger to reveal the things of the: flefli. 
An ungodly mar,f he have better Eyes and Ears, may be a better 
Meffenger or Witnefsof that matter of Fad which he feeth and 
heareth, then a godlier man that is blinde or deaf; eipecially in 
cafes wherein that ungodly man hath no provocation to fpeak 
falfly ; and mod of all, if his Teftimony be againft himfelf. I take 
that Revelation whereby I know that thsre was a fight at York,, 
&c. to be of God, though wicked men were the chief witnefTes; 
For I take it for an undeniable Maxaie, That there is no Truth but 
of God, only it is derived unto us by various means. 

X 2 



I <i k Lap. 

II Though I 
know it is on- 
ly a A cftimo- 
rjy,or Revela- 
tion wichouc 
pute rci that 
make? a Truth 
the Obied of 
faith in itii& 
fencelet that 
which is Re- 
vealed toRca. 
Ton and $tn(c 
in itsownevl 
d nee is alfo 
ctrtiin Ob- 
jectively : and 
more cei tain 

1 fas 
Hoofer againft 
Mr. Travm} 
■ acra So t 
ra quam apitd j 
homines non— ' 
dei <&vcY iji- 
d" don at OS) ba- 
be t auto 
tcm i jnopter 
quoin ab /'/- 
In map it ad-, 
mini & d'idir't 
tatiquam l^cr- 
bum Dti h -bet 
ttb KctltJU 
Ian, Syr; . 

2 3 6 

The Saints everlafting Reft. 


§• 5- 

What the fin 
againft the 
Holy Ghoft 

kept filent this 
opinion and 
fome years, 
no mrm that 
did held it: 
and I am a- 
fraid of ra(h 
on novelty, 
though refol- 
ted not to re- 
jed any revea- 
led truth. Bat 
fincel finde 
Great Aihana- 


2 ' A Nd as I hive evidently difcovered the full certainty of this 
-ZxTeftimony of man concerning thr forementioned matter 
of Fa& ; So I will (hsw you why I chufe this for my firft and main 
Argument ; and alfo that no man can believe without the fore- 
faid Humane Teftimony. Fir ft then I demanded with my felf ; By 
what Argument did Mofes and Cbrifi evince to the world the 
verity of their Do&rine? And I finde, it was chiefly by this of 
Miracles ; and fare Chrift knew the beft Argument to prove the 
divine Authority of hisCtoftrinesand that which was the beft then, 
is the beft dill. If our felves had lived in the days of Chrift,(houId 
we have believed a poor man to have been God, the Saviour, the 
Judge of the world, without Miracles to prove this to us .? Nay, 
would it have been our dutyto have believed?Doth notChrift fay, 
If I bad not done the works that no man elfe could do, ye bad not had 
fin ? That is, Your not believing me to be the Meffias, had been 
no fin.For no man is bound to believe that which was never con- 
vincingly revealed; * and ( to tell you my thoughts,if you will but 
pardon the novelty of the Interpretation ) I think that this is it 
which is called the fin againft the Holy Ghoft, when men will 
not be convinced by Miracles,that Jefus is the Chrift. That which 
fome Divines judge to be the fin againft the Holy Ghoft ( an op. 
pofing the known Truth onely out of malice againft it J its a 
Queftion whether Humane Nature be capable of it. And whether 
all Humane oppofition toTruth be not through ignorance,or pre- 
valency of the fenfual lufts?And fo all malice againft Truth js one- 
ly againft it as conceived to be fallTiood, or elfe as it appeareh an 
enemy to our fenfual dtfires ; Elie how doth mans understanding, 
as it is an Underftanding, naturally chufe Truth ( either real or 
appearing) foritsObjed/ So that I think none can be guilty 
of malice agaiuft Truth as Truth ; And to be at enmity with 

fin* hath wrote a Tractate on the fin againft the HolyGhoft > maintaining the very fame expositi- 
on which I here give, Cor with very fmall difference; though I affent not to his application in the 
end to all the Arrians ; ) which being from one of fo great Authority, and explaining it more 
fully then I might do in this ihort Digreffion, I defire the learned who rejected my expofition, 
to perufe it ; Where alfo you may finde his confutation of the fubtile, but unfound opinion of 
Orlgen about this fin 5 as alio of the opinion of Tbeognoflus. Though I know fome do queftion 
that book : but on weak grounds. 


Part. 2. 

J be Saints ever I a fling Reft, 

Truth for oppofing our fcnfualiry, is a fin that every man in the 
world hath been in fome meafure guilty of : And indeed our Di 
vines do fo define the fin agairft the Holy Ghoft,thac I could never 
yet undetftand by their dt finicion what it might be: fome placing 
itinin Acl incompatible whihe Rational foul ; and others 
miking it but gradually to differ from other fins,* which hath caft 
fo many into teiror of foul, becaufe they could never finde out 
that gradual difference. 

Thefenfeof the place (which the whole context, if you view it 
deliberately,will ftiew you) feems to me to be this ; As if Chrifl 
hadfaid; While you believed not the Teftimony of the Pro- 
phets, yet there was hope $ The Teftimony of John Baptift might 
have convinced you; yea, when you believed not hbn i yet you 
might have been convinced by my own Doctrine ? Yea, though 
you did not believe my Doctrine, yet there was hope you might 
have been convinced by my Miracks ; * But when you accufe 
them to be the wotksof Belzebub, and afcribe the work of the 
Divine Power, or Spirit, to the Prince of Devils, what more 
hope ? I will after my Afoention fend the Holy Ghoft: upon my 
Dilcipks that they may work Miracles to convince the world, 
that they who will believe no other reftimony, may ye t through 
this believe ; But if you fin againft this Holy Ghoft ( that is, 
if they will not believe for all thefe Miracles,) (Tor the Scripture 
frequently calls Faith by the name of Obedience , and Un- 
belief by the name of fin,) there is no other more convincing 
Teftimony left,and fo their fin of ("unbelief ) isincurable ; and cur- 
fequently unpardonable : And therefore be that fpeaketh agaialt 
the fonof Man (thatis.dsnieth his Teftimony of himfcif; itftuil 
be forgiven him (if he yet believe by this Teftimony of the Spirit) 
but they that continue unbelievers for all this ( and fo reproa* h 
the Teftimony that fhould convince them, as you doj (hail nevei 
be forgiven ( becaufe they cannot perform the condition offor- 
givenefs. ) 

This I think to be the fenfe of the Tex- ; And the rather, whtn 
I confider what fin it was that thefe Phanlees committed; for fure 
that which is commonly judged to be the fin againft the Holy 
Ghoft, I nowhere find that Quid doth accufe them of: but the. 

idiota & fimpl'iccs dono fpiritits fan fit rcpktijnmmam fipicntim &facundiam in inpnti confcqttc* J 

rentu,. Aquinas contr.Gcmilcs lib.i.cap.6. 

v X i Scripture 


*How Hunni' 
ua vrasaf- 
faulted viirh 
this tempt*! 
tion |_tha ; he 
had fumed a- 
gainftthe ho- 
ly Ghoft] you 
may read in 
his life and 

Andic is ft ill 
a common 
tenets, tjon. 
Match. 11.14. 

Mar. $. 28, 
* Dc m ad con- 
firman dam 
ca qua nalura- 
[cm cognulo- 
ncm exceduat, 
opera vifiblll. 
tcr oflerJa 
cut totiM ni\ 


bill cm 
langn ■■ 
moYtu . 
fu[citaUonc t CA* 

Icfti urn corpo 
run, mrabiH 
quoded mira- 
rum tin 

i 3 S 

The Saints cverlaflwg Refi, 


*Aa. 3 .i 7 . 

t i Cor. 2.8. 

Scripture ieemeth to fpeak on the contrary, * that through igno- 
rance they did it.ffor had they known,they would not have cruci- 
fied the Lord of Glory. And indeed it is a thing to me altoge- 
f her incredible, that thefe Pharifees (hould know Chrift to be trie 
Meffiah whom they fo defiroufly expecled, and to be the Son of 
God, and Judge of all men,and yet to crucifie him through meer 
malicejcharge them not with this,till you can (hew fome Scripture 
that charged them with it. 

Objell. Why then there is no (in againft the Holy Ghoft now 
Miracles are ceafed. 

|| tAnfa. Yes.-though the Miracles are ceafed,yet their* Tefti- 
mony dothftili live. The death and Refurreclion of Chrift are 
pad, and yec men may fin againft that death and Refurreclion, So 
that I think when men will not believe that Jefus is the Chrift, 
though they arc convinced by undeniable Arguments, of the 
Miracles which both himfelf andhisdifcip!eswrought,this is now 
the fin againft the Holy Ghoft. And therefore take heed of flight- 
ing this Argument. 

1 qi«eeffent ve- 

j lutperpetua qn*dm & authentic* Slgilia veritath divinte. Hemmlngius In Prxfat. ante Poftll. 

I* Nunc ncnutolim funt ncccfjariamiracula-, piufquam ciedcret mundus } ?iece(farfo fucreadboc 

I ut mundus credent, ut Civit.Dei.lib. z 2.cap.8. 

(| Exvetufiiffi' 
produt Veritas 
Dei qua doce- 
uir quanam 
fit verqELcligio, 
Qui con fir man- 
Ax Dcus mi- 
ran&a Teflim:* 
nia addidt 3 

S. 6. 


C EcondJy, And here would I have thofe men, who cannot en- 

dure this refting upon *humane teftimony,to confider of what 
neceffity it is for the producing of our Faith. Something muft be 
taken upon truft from man whether they willorno : and yet no 
uncertainty in our Faith neither. Fuft, The meer illiterate man 
muft take it upon truft, that the book is a Bible which he hears 

* Yec do I be- 
lieve that that 
of a 
is generally 

miftaken : as if the Apoftle did deny private men the liberty of Interpreting Scriptures, even 
for themfelves; When it is in regard of the Object, and not of the interpreter that the Apoftle 
calleth it [Private] As if he mould fay : The Prophets are a fure Teftimony of the Doctrine 
of Chriftianicy 5 but then you muft underftand that they are not to be interpreted of the Pri 
vate men that fpoke them, for they were but types of Chrift the Publike perfon > fo Pfalm 2. 
& i6,&c. arc to be interpreted of Chrift., and not of David only 3 private perfon, and bu: 
a type of Chrift in all ; fo chat T^C/'anfwereththe Qiieftion otthe Eufiuch inAcls 8. Of whom 
doth tire Prophet fpeak? ofhimfeif (privately) oriome other ('more publikej man? This is I 
think the true meaning of peter. 


Pare. 2 

The Saints everlafling Reft, 


read, for elfe he knows not but it may be fome other book. Se- 
condly,That thefc words are in ir,which the Reader pronounceth. 
Thirdly, That it is cranflitcd truly out of the original languages. 
Fourthly, That the Hebrew and Greek Copies, out of which it 
wastranflated, are true Authentick Copies. Fifthly, That it was 
originally written in thefe languages. Sixthly, Yea, and the 
meaning of divers Scripture, pillages, which cannot be under- 
ftood without the knowledge of Jewilh cuftoms^f Chronologie, 
of Geography &c. though the words were never fo exa&ly tran- 
(lited. All thefe, with many more, the vulgar muft take upon the 
word of their Teachers. Aid indeed a faith meerly humane, 
isancceflfary preparative to a faith Divine, in refptel of fome 
means and Pracognita nectfTiry thereto. If a Scholar will not 
take his matters word, that fuch letters have fuch or fuch a power, 
or do fpel fo or fo : or that fuch a Latine or Greek word hath 
fuch a fignification ; when will he learn, or how will he know? 
Nay, how do the moft learned Linguifts know the fignification of any Language, and fo in the Hebrew and Greek Scrip 
tures, but only upon the credit of their Teachers and Authors f 
And yet certain enough too in the main. Tradition is not fo 
ufelefs to the world or the Church as fome would have it;Though 
the Papifts do finfully plead it againft the fufficiency of Scripture, 
yet Scriptures fufficiency or perfection is only in fn gen ere, in its 
own kind, and not in omni genere^ not fufficient for every pur- 
pofe. II Scripture is a fufficient rule of Faith and life,but not a fuf. 
ficient means of conveying it felfto all generations and perfons. 
If humane Teftimony had not been neceiTary, why fhould Chrift 
have men to be witnefTes in the beginning ? and alfo (till inftru- 
ments of perfwading others, and attelling the verity of thefe 
facred records to thofe that cannot otherwife come to know 
them ? 

(| Would the 
Fapifts would 
read Cyprians 
7. Epift. ad 
Pompciuwy a* 
gainft Tradi- 
tion and their 
Popes Stipre 
macy 1 And 
Alexand .faith. 
The Apofiles teaching ended in Nero's time. But after that, about Ainans time, thofe that de 
vifed Herefies, arofe, as Baftlidcs, who faid Glaucia was his Mafter, who was Peters Intcpte- 
ter : So Valentine they lay heard Tbcodadc, who was Pauls familiar And Atarc'wi being born 
in the fame Age, was Coverfant with them, as an old man whh the younger. After whom he a 
while heard Simon Peter preach j which being fo, it is clear that thefe later Churches are inno 
vated from the ancient true Church, being herefies of adulterine note. Slromat.lib 7. five. You 
ire Hereticks pretended Tradition, and what Church Cltm. turns us to. 

x 4 



\ The ufe of 
Church- Go- 
vernours and 
how far they 
are to be o- 
Oportet dl* 
fcentem credere. 
Ariftot. in 
Analytic. po% 
Titus i. 7. 
1 Cor.4.1. 
1 Cor. 12.41. 
17. M". 
Luke 12. 42. 

1 Tim 3.5. 
1 Tim. 3.4,?. 
1 Pet. 5. 2.. 
1 Cor.4.1 5. 
* If the revi- 
lers of the Mi- 
nifters of 
Chrift, with 
whom this vi. 
tious age a- 
boundeth, did 
know what 
power mlni- 
fters hadj both 
in theApoftles 
times, and for 
many hundred 

The S dints everlaftwg Reft, 



And doubtlefs this is the chieffufe of*Minifters in the Church, 
and the great end of God in the Gating and continuing that 
function 5 that what men are uncapable of believing explicitly, 
with a faith properly Divine . that they might receive implicitly ,* 
and upon the word of their Teachers, with a humane faith. Every 
man fhould labor indeed to fee with his own eyes, and to know 
all that God hath revealed,ind co be wifer then his Teachers; but 
every man cannot beftow that time and pains in the ftudy of Lan- 
guages andSciences,without which that knowledge is not now at- 
tained. We may rather widi then hope, that all the Lords people 
were prophets The Church of Chrift hath been long in a very 
doleful plight.betwixt thefe two extreams, taking all things upon 
trufl from our teachers, and taking nothing upon truft : And yet 
thofe very men who fo difclaim taking upon truft, do themfelves 
take as much upon truft as others. 

Why elfe are Minifteis called the eyes and the hands of the 
body ? Stewards of the myfteries , and of the houfe of God ? 
Overfeers, Rulers, and Governors of the Church ? and fuch as 
muft give the children their meat in due feafon ? Fathers of their 
people ? &c. Surely the clearly known Truth and Duty muft be 
received from any one, though but a childe^ and known error 
and iniquity rnuft be received from none, though an Angel from 
Heaven. What then is that we are fo often required to obey our 
Teaching Rulers in ? Surely it is not fo much in the receiving of 
new inftitured Ceremonies from them, which they call things in- 
different : But as in all profeffions the Scholar muft take his 
mailers Word in learning, till he can grow up to know the things 
in their own evidence; and as men will take the words of any (] ar- 
tificers in the matters that concern their own trade, and as every 

years after 3 & what ftri& Difcipline was ufed(as they may fee in holy Cyprian among othcrs^they 
would not for mame charge us with Tyranny and proud domination. It is wonderful that Reli- 
gion then had that awe and power on mens Confciences, that they could make men ftoop to 
publike confeflions and penitential lamentations, at the cenfure of the Church Guides, even 
when the cenfures were rigid, and when no M3giftrate did lecond them, yea when it was a ha. 
lard to-their lives to be known Chrift ians. And yet now Chrift ianity is in credit. even thofe that 
feemReligiouSjdo judge Chrifts Difcipline to be tyranny, and fubje&ionto ittobe intolerable 
flavery. || Hxc duo diftit ipfa ratio. Primo, In myfteriU qmefuperant rati$;iem s non nitendum effe 
ratiocinantis Logic* fed 7{evelantis authoritate. Secundo, In confequentiii deducendu aut obfeuris in 
Reli&one inter pretandis y magis fidendum effe cAtui in nomine Domini legitime conqregm ytfuhm pri- 
vates fpiritibus feorfim fapientibiu>& iecdcUrantibui. Dr. Vadcaux Lt&.iz. de Auth. Eccl,page 
$$i. See Dt.Iactfon Eternal truth of Scripture, /.i.rfwp. 1,2,3,4,5,6. 

, wife 

Part. 2. 

The Samts everlafting Re (I. 

2 4 

wife Patient will truft the judgement of his Phyfitian, except he 
know as much himfelf; and the Client will take the word of his 
Lawyer : fo alfo Chrift hath ordered that the more ftrong and 
knowing fliould be teichet sin his fchool, and the young and ig- 
norant (hould believe them and obey them, till they can reach to 
underftand the things themfelves. So that the matters which we 
mull receive uprn truft from our teachers, are thofe which we 
cannot reach to know our felves : and therefore muft either take 
them upon the word of others, or not receive them at all : fo that 
if thefe Rulers and Stewards do require us to believe, when we 
know not our felves whether it be truth or not ; or if they require 
us to obey, when we know not our felves whether it be a duty 
commanded by God or not; here ic is that we ought to obey 
them : For though we know not whether God hath revealed 
fuch a point, or commanded fuch an action, yet that he hath com- 
manded us to obey them that Rule over us, who preach to us the 
word of God, this we certainly know. Heb. 13.7. Yet I think 
we are not fo ftriflly tied to the judgement of a weak Minifter of 
our own, as to take his word before anothers that is more Judi- 
cious in a neighbour congregation. Nor do I think, if we fee but 
an appearance of his erring, that we fhould carelefly go on in 
believing and obeying him without a diligent fearching after the 
Truth: even a likelyhood of hismiftake muft quicken us to further 
enquiring, and may during that enquiry fufpend our belief and c- 
bediencc : For where we are able to reach to know probabilities 
in divine things,, we miy with diligence lightly reach to that de- 
gree of certainty which our Teachers thcmfelves have attained,or 
at leaft to underftand the Reafonof their Doctrine. But ftill 
remember what 1 faid before, that Fundamentals muft be believed 
with a Faith Explicit, Abfolute, and Divine. 

And thus I have (hewed you the flit neceflicy of taking much 
upon the Teftimony of man : And that fome of thefe humane 
Teftimonies are fo certain, that they may be well called Divine. I 
conclude all with this intimation: You may fee by this of what 
finguhr ufe are the monuments of Antiquity, and the knowledge 
thereof, for the breeding and ftrengthening of the Chriftian 
faith: efpecially cheHiftories of thofe times. * I would notper- 
IwadeyoutobLftowfomuchtrme in the reading of the Father?, 
in reference to their judgement in matter of Doctrine: nor fol- 

* I may fay of 
many of them 
for do&rine, 
as Fulbeck of 
Bradon, Brlc- 
p. 17. There 
be certain an 
cient writers, 
whom as ic is 
not unprofita- 
ble to read, fo 
to rely on 
them is din 
gerous ; their 
book are Mo- 
numenta ado- 
rand* ritbigi* 
;i>Sy ofmorp 
reverence the: 


The Saints evtrUfling Rift. 



low them in all things ,*s fome do.Gods word is a fufficient Rule, 
and latter times have afforded far better Expofitors. But in refe- 
rence to matters of fad, for confirming the Miracles mentioned in 
Scripture, and relating the wonderful providences fince, I would 
they were read an hundred times more : Not onely the writers of 
the Church, but even the Hiftories of the enemies, and all other 
antiquities. Little do moftconfider, howufefultjiefe are to the 
Chriltian faith I And therefore our learned Antiquaries ffuch as 
Vofllns, Selderiy and efpecially our Reverend Vjher) are highly to 
be honoured, as exceeding ufeful Instruments in the Church. 

If yet any man befo blind rhat he think uncertain whether 
thefe be the fame books which were written by the Apoftles; I 
would 39k him by what affurance he holdeth his lands ? i. How 
knoweth he that his Deeds , Conveyances or Leafes are not 
counterfeit ? or that they are the fame that their forefathers made? 
They have nothing but mens words for it: and yet they think 
they are certain that their Lands are their own. 2. And whereas 
they hold all they have by the Law of the Land, how know they 
that thefe Laws are not counterfeit ? and that they are the fame 
Laws which were made by fuch Kings and Parliaments fo long 
ago, and not forged (ince ? They have nothing but mens words 
for all this. And yet if this be uncertain, then any Man,Lord , or 
Knight, or Gentleman may be turned out of all he hath, as if he 
had no certain Tenure or Affurance. And is it not evident that 
thofe Laws which are fo kept and praclifed through all the Land, 
cannot poflibly be counterfeit, but it would have been publikely 
known? And yet a word in the Scatute book may be falfe printed. 
And much more certain is it that the Scripture cannot be counter- 
feit, becaufeitisnotinone Kingdom onely, but in all the world 
that they have been ufed, and the Copies difperfed : and Minifters 
in office ftill to preach it, and publifh it. So that it could not be 
generally and purpofely corrupted, except all the world (hould 
have met and combined together for that end, which could not be 
done in fecret, but all muft know of it. And yet many Bibles may 
be here or there mif-princed or mif-written; but then there would 
he Copies enough to correcl it by. So that if it be uncertain whe- 
ther thefe be the very books which theApoftlcs writ,then nothing 
in the world is certain but what we fee. And why we may not as 
well queftion our eyefighr,! do not know.I would believe a thou- j 
fand other mens eve-fiaht before mine own alone. CHAP, j 

Part. 2 . The Stints tverlafting Rcfi. 



The fecond Argument. 


Come now to my fecond Argument, to 
prove Scripture to be the word of God : 
And it is this. 

If the Scriptures be neither the invention 
of Devils, nor of men, then it can be from 
none but God : But that it is neither of 
Divels , nor meerly of men, I (hall now 
prove ( for I fuppofe none will queftion 
that major propofition ) Firft, Not from Devils ; for firft they 
cannot work Miracles to confirm them. Secondly, It would 
not (land with Gods Soveraignty over them, or with his Good- 
nefs, Wifdom and Faithfulnefs in governing the world, to fufTer 
Satan to make Lav. s,and confirm them with wonders,and obtrude 
them upon the world in the name of God, and all this without his 
difclaiming them, or giving the world any notice of the forgery. 
Thirdly, * Would Satan fpeak fomuch for God/ So Seek his 
Glory as the Scripture doth f would he fo vilifie and ^proach 
himfeif ? and make known himfeif to be the hacefulleft,and mod 
miferable of all creatures ? would he fo fully difcover his own 
wiles? his Temprations? his methods of deceiving ? and give 
men fuch powerful warning to beware of his fnares? and fuch ex- 
cellent means to conquer himfeif ? would the Devil lay fuch a 
defign for mens falvatiun ? would he (hewthe^n their danger? 
and dired them to efcape it ? would he lo mightily labor to pro- 
mote all Truth and goodnefs.and the happineft of mankind^ the 
,, Scrii 

Argument. ». 

§• I. 

I take it for 
granted , that 
good Angels 
could not be 
guilty of forg- 
ing the Scri" 

* As 0,'i gen 
many times 
demands of 
Cn'fusy If Ma 
gicians by evi 
powers could 
would they do 
It for the lead- 

. in^ men from 
fin to tx^ft 

] Holinefs and I 

I Iui^icc ? 


§. J. 


Not of man. 

The Saints everUfling Reft. 


Scripture doth ? Let any mm tell me,what book or project in the 
world, did ever fo mightily overthrow the Kingdom of Satan, 
as this book, and this Gofpel defign * And would Satan be fuch 
*n enemy to his own Kingdom? Fourrhly, If Satan were the au- 
rhor, he would never be fo unweatiedly and fubtilly induftrious, 
to draw the world to unbelief, and to break the Laws which this 
book containetb, as his conftant temptations do fenfibly tell many 
a poor foul, that he is. Would he be foearneft to have his own 
words reje&ed ? or his own Laws broken ? I think this is all clear 
to any man of Reafon. 

S E C T. 1 1. 

SEcondly, That no meet men were the inventors of Scriptures, 
I prove thus. If men were the devifers of it, then it was either 
good men, or bad : but it was neither good men nor bad : there- 
fore none. 

Though goodnefsand badnefs have many degrees, yet under 
fome of thefe degrees do all men falJ.Now I will (hew you that it 
could be neither of thefe. Andfirft, Good men they could not 
be.For you might better fay that Murderer^TraytorSjAdulterers, 
Parricides, Sodomites, &c. were good men, rather then fuch. To 
devife Laws and father them upon God ; to feign Miracles, and 
father them upon God: to fet themfelves up in the placeof God: 
to fay their word is the word of the Lord; to promife eternal fal- 
vationto thofe that obey them: to threat damnation to thofe 
that obey them not : to draw the world into a courfe fo deftru- 
dive to all their worldly happinefs, upon a promife of happinefs 
in another world, which they cannot give ; to endeavour fo egre- 
gioufly to cozen all mankind : If all this, or any of this, be con- 
fident with common honefty, nay ifitbenocas horrible w ; ck- 
ednefs as can be committed, then I confefs I have loft my reafon. 
Muchlefs then could fuch a number of Good men in all ages, till 
Scriptures were finiflied, be guilty of fuch unexpreflble crimes. 
Neither will it here be any evafion, toTay, they were men of a 
middle temper, partly good and partly bad : for thefe are not 
adionsof a middje nature, nor fuch as will (land with any rem- 
nants of ingenuity or humanity. We have known wicked per- 
fcns,too raany,and too badjyet where or when did we ever know 


Pare. 2. 

The Saints evtrlafttng Reft. 

any that tempted any fo more- then -Hellifh an enterprizc ? Falfe 
Prophets have fent abroad indeed particular falQioods : But who 
hath adventured upon fuch a Syfteme as this / * Mthomets ex- 
ample indeed comes neareft to fuch a villany : Yet doth not he 
pretend to the hundred part fo many Miracles, nor fo great, a> 
the Scripture relareth, nor doth pretend to be God, nor any 
more then a great Prophet ; trufting more to his fword for fuc 
cefs,then to the Authority or truth of his pretended Revelations,! 
Not denying the truth of much of the Scriptures ; but add- 
ing his Alcoran , partly drawn from Scripture , and partly 
fitted with flefhly liberties and promifes to his own ends. And 
doth not every man among us take that ad of <JM*homet to be 
one of the vileft that the Sun hath fcen? And judge of the man 
himfelf accordingly ? So that I think it beyond doubt, that no 
one good man, much lefs fo great a number as were the penmen 
of Scripture, could devife it of their own brain, and thruft it on 
the world. 


your felves of your enemies - 3 Take as many wives you can keep, and fpare 

* Mahomet 
wai an Arabl- 
an.oneof He- 
racliut fouldi- 
ersi and in a 
mutiny chofen 
i>y the Arabi- 
an fouldicrs 
for their com- 
mander. In 
his Alcoran 
he confefleth 
himfelf to be 
a (inner, an 
Idolater, an 
given to Le« 
chery ; His 
Laws run 
thus. Avenge 
not ; Kill the In- 
fidels ; he that fighteth lazily (hall be damned ; and he that killeth the mod (hall be in Paradife. 
He faith that Chrift had the Spirit and Power of God, and the foul of God ; and that he is 
Chrifts fervant. See Alcaran A-zoar. 2.3.6. Alio A'zoaY. i%.$.i 1.1 $. He confefleth that Chrift 
is the fpirit, and Word, and Meflenger of God 5 that his doctrine is perfect, that it enlightneth 
the old Teftament, and that he came to confirm it j yet denyeth him to be God. Magnmfuit 
Sanftiu, nuignta Dei amicus s magniu Propheta, &c. Vide Thorn. Bradwardin. de Cauia Dei,lib. 
i.cap.i.Corol.parc.32. And Aqu'w.cont*GentiUib.i.c>6. 

Secondly, And it is as certain, that no bad men did devil e the 
Scripturess Could wicked deceivers fo highly advance the glory 
of God? and labour fo mightily to honour him in the world ? 
Would they have fo vilified themfelves, and acknowledged their 
faults? Could fjch an admirable undeniable fpirit of holinefs, 
righteoufnefs , and felf- denial, which runs through every vein of j Atbmatck 
Scripture , have been infpired into it from the invention of the mens Alcxand. 
wicked||? Would wicked men have been fo wife,or fo zealous for mPromptic. 
thefuppreflingofwickednefs ? Or (bearneft to bring the world Alh ^ la l- 
to Reformation ? would they have been fuch bitter adverfaries to f h ereft t'hl" 

• dealt with the 

Heaihen?, do make the pure excellency of Chrifts doSrine above all others, one of their main 
arguments for the Chrlftian faich. » 

Cbrifliana fides ft Mkatn/a non cflct approbate , honep.t: fua recipi debuit, inqui: JEnxn 
S ; lvius, ut Platina, page 328. 


|| Origen contra 
Celfuw, Amok 
Tertul. Iuflin. 


§. J. 


in Method, 
ante comment, 
in minores 
prophet as. 

The Saints everUfting Reft, 


their own ways ? and fuch faithful friends to the ways that they 
hate ? Would they have vilified the ungodly, as the Scripture 
doth ? And pronounced eternal damnation againft them ? Would 
they have extolled the godly, who are (o contrary to them? And 
proclaimed them a people eternally blefled ? Would they have 
framed fuch perfecl and fuch fpiritual laws? And would they have 
laid fuch a defign againft the fle(h ? And againft all their worldly 
happinefs, as the fcope of the Scripture doth carry on ? Its need- 
lefs fure to mention any more particulars : I think every man of 
the leaft ingenuity,that confiders this,or deliberately vie weth over 
the frame of the Scriptures,will eafily con fefs that it is more then 
probable,That it was never devifed by any deceiving finnerjmuch 
lefs, that all the penmen of it in feverai Ages were fuch wicked 

So then,if it was neither devifed by good men,nor by bad men, 
then fure, by no men:and confequently muft of necefficy proceed 
from God. 


SEcondly/That it proceeded not meerly from man,I alfo prove 
thus. That which was done without the help of humane learn- 
ing, or any extraordinary endowments of nature , and yet the 
greateft Philofophers could never reach near it, muft needs be the 
eff cl of a Power fup^rnatural : but fuch is both the doclrine and 
the Miracles in Scripture : therefore, &c. 

It is only the Antecedent that here requires proof; which con- 
fifts of thefe two branches, both which I (hall make clear. 

Firft, That the do&rine of Scripture was compiled,and the Mi- 
racles done, without the help of much humane learning,or any ex- 
traordinary natural endowments. 

Secondly, That yet the moft learned Philofophers never could 
reach near the Gofpel Myfteries, nor ever workthe Miracles that 
were then done. 

But I (hall fay moft to the Doflrine. For the proof of the for- 
mer, confider : j 

* Firft i 


The Saints evtrUfl'tn* Reft. 

| 247 

*Firft, The whole world was in the times of Mofes and the | 
Prophets comparatively unlearned . A kind of learning the Egy- 
ptians then had ("and fomefew otherj efpecially confifting in 1 
fome fmall skill in Aftronomy : But it wa- all but barbarous igno- 
rance, in comparifon of the Learning of Greece and Europe* Thofe 
Writings of greatcft Antiquity, yet extant, do (hew this. See alfo 
Dt.HttclQvell, as before. 

2. As rare as Learning then was, yet did God chufe the un- 
learned of that unlearned time, to be inftrumems and Penmen of 
his choifeft Scriptures : David, who was bred a Shepherd, is the 
Penman of thofe divine unmatchable Pfalim. Amos is taken from 
a Heardfman to be a Prophet. 

3. But efpecially in thofe latter Ages, when the world was 
grown more wife and learned, did God purpofcly chufe the 
weak, the foolifh, the unlearned to confound them ; A company 
of p jor FiQiermen,Tentmakers,and fuch like,muft wrire the Laws 
of the Kingdom of Chrift ; muft dive into the Spiritual Myfterics 
of the Kingdom; muft filence the Wife, and Difputersof the 
world ; and muft be the men that muft bring in the world to be- 
lieve. Doubtlefs,as Gods fending c David i an un* armed boy, with a 
Sling and a Stone againft an armed Gy ant, was to make ir appear, 
that the victory was from himfelf : So his fending thefe unlearned 
men to Preach the Gofpd, and fubdue the world, was to convince 
both the prefent and future generations, that i: was God,and cot 
man that did the work. 

4 Alfo the courfe they took in filencing the learned adverfaries, 
doth fhew us how little ufe they made of thefe Humane helps. 
They difputed no: with them by the precepts of Logick : Their 
Arguments were to the JeVcs the Writings of Mofes and the Pro- 
phets ; and both to Jem zndGentiles y the miracles that were 
wrought ; They argued more with dtcds y then with words : The 
blind, the lame, the fick that were recovered, were their viable 
Arguments. The Languages which they (pake, the Prophtfies 
which they uttered, and other fuch fupernatural gifts of the holy 
Ghoft upon them ; thefe were the things that did convince the 
world. Yet this is no prefident to us, to make as little ufe of 
Learning as they, b-caufe we are not upon the fame work, nor yet 
fupplied wirh their fupernatural furniture. 

5. The reproaches of their enemies do fully teftifi: this, who 


* Namfifuc- 
runt homines 
r udes & impc 
yiti rerum/iuot 
rum opcraDeui 
cji ufu* in tra- 
dendo Verbo, [i 
non fuerunt 
fummo loco 
nati, ft nullti 
humanit in- 
(Imfti prafidiu 
bane rem ag- 
grefflfunt, pro- 
feclo oportet 
doftrinam ab 
iis profeclam 
e(fe plane Divi- 
nam. Camero 
Przlcft. de 
vid- ultr. 
Of the Chara- 
fters of DivL 
nity which the 
Scripture hath 
in it felf>read^ 
judicious A. 
myr nidus his 
Thcfes de Ah- 
toritate Scri' 
ptara'm Tbef. 
Vol. 1. page a. 



John 7.48., 4£. 

The Saints evtrlafllng Reft. 



caft it (till in their teeth, that they were ignorant and unlearned 
men. And indeed this was the great rub that their Dcdrine found 
in the world s it was to the Jews a Humbling block, and to the 
Qretks foolifaneft; and therefore it appeared to be the power of 
God, and not of man ; This was it that they difcouraged the peo- 
ple with, Bo any of the Ruler s^or Pharifees believe en him? but this 
people that know not the Loft are accurfed. 

6. To conclude, The very frame and ftile of thefe facred Wri 

tings, doth fully tell us, that they were none of the Logicians, nor 

eloquent Orators of the world that did compofe them. This is 

yet to this day , one of the greater! (tumbling blocks in the 

world, to hinder men from the reverencing and believing the 

Scriptures They are dill thinking, Sure if they were the very 

words of God, they would excel all other Writings in every 

kind of excellency, when indeed it difcovereih them the more 

certainly to be of God, becaufe there is in them fo little of man- 

They may as well fay, If Davidhtd been fen t zgilnRGoliah from 

God, he would furehave been the mofi complcat fouldier, and 

mod compleatly armed. The words are but the difh to ferve up 

the fenfe in ; God is content that the words (hi uld not only have 

in them a favor of Humanity, but of much infirmity, fo that the 

work of convincing the world may be furthered thereby. And I 

verily think, that this is Gods great defign, in permitting thefe 

precious fpirits of Divine Truths, to run in the veins of infirm 

Language, that fo men may be convinced in all fucceeding ages, 

that Scripture is no device of Humane Policy. If the Apoftles 

had been learned and fubtil men, we (hould fooner have fufpeded 

their finger in the contrivance. Yea, it is obfer? able, that in fuch 

is Paul, that had fome Humane Learning, yec God would not 

have them make much ufe of it, lead the excellency of the Crofsof 

Chrift (hould feem to lie in the inticing words of nuns wifdom ; 

and left the fuccefs of the Gofpel (hould feem to be more from 

the ability of the Preacher, then from the *rm of Ciod 

Befides all this, it may much perfwade us,that the Apoftles never 
contrived the Doclrine which they Preached, by their fudden and 
not premeditated fetting upon the work. They knew not wether 
they (hould go, nor what chey (bould do, when he cils one from 
his Fifhsng and another from his Cuftomt • They knew not what 
courfe Chnft would take with himfelf or them, no not a little be- 


The Saints everlafting Re(i, 


fore he leaves them. Nay,* they muft'not know their imployment 
till he is taken from them. And even then is it revealed to them by 
parcels and degrees, and that without any ftudy or invention of 
their own; even after the coming down of the Holy Ghoft, 
Peter did not well underftand that the Gentiles muft be called. All 
which ignorance of his Apoftles, and fuddennefs of Revelation, 
I think was purpofely contrived by Chrift, to convince the world 
that they were not the contrivers of the Do&rine which they 


2 . T Et us next then confider, how far (hort the learned Philo. 

J^fophers have come of this. They that have fpent all their 
days in mod painful ftudies, having the ftrongeft natural endow- 
ments for to enable them, and the learned Teachers,the excellent 
Libraries , the bountiful encouragement , and countenance of 
Princes to further them ; and yet after all ihis.are very Novices in 
all fpiritual things. They cannot tell what the happinefs of the 
Soul is, nor where that hapinefs (hill be enjoyed, nor when, 
nor how long, nor what are the certain means to attain it ; nor 
who they be that (hall poflefs it. They know nothing how the 
world was made, nor how it (hall end ; nor know they the God 
who did create,and doth fuftain it;but for the mod of them, they 
multiply feigned Deities. 

Bur I (hall have occafion to open this more fully anon, under 
the laft Argument. 


Aa$ io. 



The Saints everUftng Reft. 

Part. 2 

Argument, i 




The third Argument. 

5. i. 


Cap. 20 


Y third Argument,whereby I prove the DivineAu- 
thority of the Scriptures, is this ; Thofe Writings 
which have been owned and fulfilled in feveral 
Ages by apparent extraordinary Providences of 
God, muft neeeds be of God. Bnt God hath fo 
owned and fulfilled the Scriptures ; Ergo, They are of God. 

The Major Proposition will not fure be denied. ThedireS 

confequence is, That fuch Writings are approved by God ,• and if 

approved of him, then muft they needs be his own, becaufe they 

affirm themfelves to be his own. It is beyond all doubt, that God 

will not interpofe his power, and work a fucceflion of Wonders 

1 in the world, for the maintaining or countenancing of any for- 

gery ; efpecially fuch as fliould be a {lander againft himfelf. 

AU the work therefore will lie in confirming the ^//wr.-Where 

I fhall (lie w you, firft, By what wonder of Providence God hath 

i owned and fulfilled the Scriptures: And fecondly,How it may ap- 

i p:ar that this was the end of fuch Providences. 

i , J|\e fnft fort of Providences here to be confidered,are thofe 

| that have been exercifed for the Church univerfal. Where thefe 

j three trrngs prefentthemftlves efpecially to be cbferved ; firft, 

* 1 The Propagating of the Gofpel, and raifing of the Church; fe- 

meritoquiffl* condly, The Defence and continuance of that Church : thirdly, 

m lUorum I The improbable ways of acceropl. filing thife. * 

cenjebit amen. 

tiam, qui cum vitHperan cruccm, r.on vident ejus virtutcm orbcm implcjje uxherfum, ac per. 

ipfam Dei notutAX, ucdivina, opera, omnibus imotuiffe. Attanafiuslib. i. comr. Genii], in 



The Saints everlafling Aejt, 


tlf ail this be 
not fulVicicnc 
proof of 
on of Chrift, 
you may 
gather it from 
the things that 
arc continu- 
ally done. For 
if the Dead 
can work 
nothing, and 
it belong only 
to the Living 
:o Wok, snd 
to manage hu. 
mane affairs j 
let any man 
then fee, and 
be Judge, and 
let him ac- 
knowledge the 
Truth when 
he is taught by 
things VJfible. 
For could 
our Saviour 
work fo many 
things in men, 

and by a wonderfull power perfwade fuch Multitudes (invifibly) of Grecians and Barbadians 3 to 
Believe in him?and by the force of hisPower in.'ucs them all to obey his do<5fcrine?D.:re any min 
yet doubt of Chrifts RefurrcSIon, and that he lives, yea, that he is th: Life of Btlkvers?TJan a 
dead man perfwade mens mindes to renounce their fathersLaws.and obeyche Precepts of Chrift ? 
or make an Adulterer chafte, and the manfUycr and injurious to do no wrong ? It hs be not 
Rifen but ftlll dead,how doth he banilli and overthrow all falfe i>ods? For whereever his voyce 
foundeth, and his faith is held, thence ail Idol-worfliip is deftroyed, and all the fub:i!e deceits 
of Divels dilclofed, and no Devil can endure his holy Name, but as foon as he hears it, doth 
prefently fall down. Is this, I pray you, the Work of a dead man ? or father of the Living God? Incamat.verbi.Cbrifliaxis vera quidfimlle ? Kcm'ncm pudcti ncmincmpxnitct; nip plane 
retro nonfitifjc. Si d:notatur i ghriatur. Si aceu}Mu;\ nor. defeadit : \ntwg*tus x velultro confi- 
i dmiut us , gratia agit. Quid hoc malicflquod natm alia m.ili non babct? limoremjudareml 
terg'vcrfatiimm panhentiam^deplorationcm. Quid bee malt eft^uju* reus gaudetHujus auufati 
turn c ft 3 & poena falicitas ? Tcrtul.Ap3loget.cap1. Scd hoc ague bom p<* fides , mclioes u.ulto 
apuipopulum^pillis Chriftianos tis j Cruciate, tcrquete, da ■?mc, titer He ;. n : p 

enim eft innocenlia nop,* mquitai vcftra. Nee (]n en >o< %■'<+% cruidilas 

vepra ; ilkcebra efl mag's (cft.t j plum ejpeimur qu mt . eft /unguis Chri- 

flianorum. Tertul.Apologec. C20.49. 

Y 2 (mill 
— i • " 

t And firft, Confider, what an unlikely defign in the judgement 
of man, did Chrift fend his Apoftles upon ? To bid a few ignorant 
Mechanicks, Go, Preach, and make him Difciples of all Nation^ I 
To fend his Followers into all the world, to make men believe 
him to be the Saviour of the world, and to charge them to exped 
falvation no other way I vVhy,almoft all the world might fay, They 
had never feen him : And to tell them in Brhn\n % &c of one cru- 
cified among thieves at lerttfJem, and to charge them to take h rn 
for theit eternal King 5 this was adefign very unlikely to prevail. 
When they would have taken him by (orce,and made him a King 
then he refufed, and hid himfelf. But when the world though: 
they had fully corquered him, when they had feen him dead, ar.J 
laid him in the Sepulchre.thendoth he rife and fubdue thewoild. 
He that would have faid, when Chrift was on the Crofs.or in the 
Grave [[that within fo many weeks aany thousands of his Mar 
daers fhould believe him to be their Saviour-, or within fo marry 
year?, fo many Countries and Kingdoms fhould receive him for 
their Lord,and lay down their Dignities, PofTtflions and Lives at 
his feet] would have hardly been believed by any that had heard 
him : and I am confident they would moft of them, then have ac- 
knowledged, that if fuch a wonder fhould come to pafs, it muft 
needs be irom the Finger of God alone.That theKingdoms of the 
world flbould become the Kingdoms of Chrift, was then a^matte; 
exceeding improbable. But you may Objed; Thatfiift,ic is but a 


The Saints everlafting Rep. 


fmill pirt of the world that believes; And fecondly,Chrift himfelf 
faith.that his Flock is little. I A nfwer,Firft,It is a very great part 
of the worlcf that are Believers at this day, if we confider beh'des 
Europe, all the Greek, Church, and all the Believers that are difpdr- 
fed in Egypt, Ittdea y and moft of the Turkj Dominions , and the 
vaft Empire otPrefler Iehan in Africa. Secondly, Moft countries of 
the world have Received the Gofpel; but they had but their time; 
they have (inned away the light, and therefore are now given up 
to darknefs. Thirdly, Though the Flock of Chrifts Ele6l are fmall, 
that (hall receive the Kingdom : yet the called, that profefi to be- 
lieve his Gofpel, are many. 

2. Confider alfo, as the wonderful raifing of the Kingdom of 
Chrift in the world, fo the wonderful prefervation and continu- 
ance of it. Hv*endsouthisDifcipksas Lambs among Wolves, 
and yet promifeth them deliverance and fuccefs. His followers 
are everywhere hated through the world : their enimies are nu- 
merous as the fandsof the fea r The greateft Princes and Po- 
tentates, are commonly their greateft enemies, who, one would 
think, might command their extirpation, and procure their mine 
with a word of their mouths: The learned men, and great Wits 
I of the world, are commonly their moft keen and confident adver- 
[ fariesi who,one would think,by their wit fibould eafily over-reach 
! them, acd by their Learning befool them,and by their policy con- 
trive fome courfe for their overthrow. Nay, (which is more 
wonderful then all,) the very common profefforsof the Faith of 
; Chrift are as great haters of the fincere and zealous Profeffors, a4- 
( moft fif not altogether^) as are the very Turks and Pagans j 
I And thofe that do acknowledge Chrift for their Saviour, do yet fo 
I abhor the ftri&nefs and fpijituality of his Laws and ways, that his 
fincere fubjecls are in more danger of them, then of the moft open 
enemies : whereas in other Religions, the forwardeft in their Re- 
ligion are bell efteemed of. Befides, the temptations of Satan, 
theunwillingnefsof theFlefh, becaufeof the worldly comforts 
which we muft renounce.and the tedious ftrid converfation which 
we muft undertake, thefe are greater oppofers of the Kingdom of 
Chrift then all the reft ; yet in defpite of all thefe,b this Kingdom 
maintained, the fubjecls encreafed,and thefe fpiritual Laws enter- 
tained and obeyed;and the Church remains both firm and ftedfaft, 
as the rocks in the Sea, while the waves that beat upon i: do break 
themselves in pieces. 2. Confider 

Part.*. The Stints everlafling Reft. 


* Formido ilia 
ccjfavie jamdin 
q'c<e divcxare 

•3. Confider alio in what way Chrift doth us fpread hi s 
Gofpel, and prefcrve his Church. Firft, Not by vyprldly might 
and power, not by compelling men to profefs him by theSword. 
Indeed when men do profefs themfelves voluntarily to be his fub- 
jecls.he hath au:horifed theSword to fee in part to the execution Qf 
his Laws, and to punifh thofe that break theLaws which chey have 
accepted. But to bring men in from the world into hs Church, 
from Paganifm,Turcifm,or Judaifm ro Chriftianity, he never gave 
the Sword any fuch commifiian ; He never levied an Army to 
advance his Dominion ; nor fent forth his Followers as fo many 
Commanders, to fubdue the Nations to him by force, and fpare 
none that will not become Chrjttians ; * He will have none but 
thofc that voluntarily lift themfelves under him ; He fent out Mi- i »« videbamy 
nifters,and notMagilhates or Commanders,to bring in the world; &*qtufntu 
Yea> though he be truly willing of mens happinefsin receiving 
him, and therefore ejrnettly inviteth them thereto, yet he lets 
them know that he will be no lofer by them s as their fervice can- 
not advantai^ hi m,k> their neglecl cannot hurt him; He lets them 
know that hehach no need of them, and that his befeeching of 
them is for their own fake s,and that he will be beholding to none 
of them all for their fervice > if they know where to have a better 
Matter, let them take their courfe ; Even the Kings of the earth 
(lull (loop to his Terms *, and be thankful foo , or elfe they ace 
no fervants for him : His Houfe is not fo open as to welcome ail 
comers, but only thofe that wll fubmit to his Laws, and accept 
of him upon his own conditions ; therefore hath he told men the 
word as well as the beft , that if they will be difcouraged or 
frighted from him, let them go ; He tells them of poverty, of 
difgrace, of lofing their lives, or elfe they cannot be his Difciples 
And is not this an unlikely way to win men to him ? Or to bring 
info much of the world to worfliip him ? He flatter none, hs 
humorethnone,he hath not formed his Laws and Ways to pleafe 
them. Nay, which is yet more, he is as Uriel in turning fom.* m:n 
out of his Service, as other Matters would be ready to take crum 
in. Therefore he hath required all his Followers to difclaim ill 
fuch as are obftinate offenders, and not fo nuch as to eat, or be 

nos cbrifii pradie.itio fere ubfy audita e@ } in Cbryfofiomut fcibl 
docli fua dogmata nifi fero admoditm ex tea Graciam pr otitic,- ant. 
(wife/) 781. 


rum eft ut in 
poflcr am ccflct', 
nee externa id' 
lo timore tenc- 
turnover con- 
ventus. Or!- 
gen. cone. 
Celfum. lib. 
J. Fol.$j 
Nm lev2 y immj 
fitit Miracu- 
'urn taw brevi 
f patio temp or is 
Cbnfii doclri- 
nim pot/tijft 
per u;i:v?i"(um 
orbzm d fpt'idi, 
ret advcrf.r* 
rios i & prte- 
d'.citonim cjjl't 
Hoqii'm mag" 
■1. 1 [implicit as 
& rudttas 

■jrio.ld b 
nas ay tes. Intra 
10 .vd \o . an- 
Pijilnfo; hi autcm tnpmofi & 
Pet. Miic. in Rom. 10. 



* Ccrte fidem • 
ft vftti voabm 
pafcmvjf fpcm 
erigifjm, fidu- 
ciam figimm 5 
preceptor am 
nibilomi?inA in- 
dcfifamm : ibi- 
dem ctiam ex 
& cenfura di 
liina.Nam & 
judicatttr mag 
no turn pondi- 
re, ut a pud 
ccrtos Dei con' 
fpcftu j fum m 
muwey* fttturi 
ciume(l, fiquis 
it a dcliquciit, 
ut a communi- 
cations oratio* 
nk & conven- 
tus 9 '& omnis 
fancfi commcr- 
cii relcgctuz. 
39. You have 
here the true 
defcription of 
the Primitive 
Church cen~. 

7 he Saints everlafting Reft. 

Part. 2. 

familiar with them. *How contrary to all this is the courfe of the 
great Commanders of the world, when they would enlarge their 
Dominions, or procure themfelves followers? They have no 
courfe but to force men, or to flatter them. How contrary was 
Mahomet scoutk in propagating hs Kingdom ? He levieth an 
Army, and conquereth fome adjoyning parts ; and as his fuccefs 
increafeth, fo doth his preemption ; he inticeth all forts to come 
to his Camp ; he maketh Laws that would pleafe their fltftily 
luft ; he promiieth them beautiful fights, and fair women, 
and iuch carnal delights In another world : In a word, as h's 
Kingdom was planted , fo hath it been preserved by no other 
ways but force and flattery. But Chrift hath not one word for 
either of thefe ; His compelling men to come in, is but rational 
per (wading. 

2. Nay, yet more then this, he makes his Church to grow by 
fnfTerings; when others increafe their Dominions by the deftroy- 
ing of their enemies , he increafeth h;s by fuflfering them to kill 
his Subjects; An unlikely way one would think, to make the 
world either love or ferve him. 1 here have been few Ages fince 
the fir ft appearing of the Gofpel in the world, wherein the earth 
hath not drunk in the blood of Bel evers. In the beginning it was 
a rare cafe to be a faithful Paftor, and not a Martyr: (| Thirty 
three Komane Bfhops fucceffivefy were Martyred : thoufands, 
yea ten thoufands flaughtered at a time ; In fomuch that Gregory 
wdCjprUn cry outjthac the witneffes who had dyed for the Truth 
of the Gofpel, were to men innumerable, that the world was all 
over filled with their blood ; and they that were left alive to be- 
hold it, were not fo many as thofe that were flain; that no war did 
confume fo many: And the Hiftoriesof the Enemies acknowledge 
almoft a 5 much. 

Nqw whether this be a likely courfe to gain difciples, and to 
fubdue the world,you may eafily judge. Yet did the Church never 

fures, which 

was performed in one particular Church, as the foregoing words (hew, and not in a comblna. 
tion of Churches, or a Diocelan Church The tru.h is, each particular Church had all Chrifts 
officers and ordinances in thofe times : even the Bilhop with his Prtsbyterie was in each par- 
ticular Church, as I undertake to prove ( when Bifhops were firit diftmguiftied from Presby. 
tens.) So far the Independents are nearer the right then meft others. 

\\ 1 hough I know fome judicious Hiftorians do exempt divers of them (as Hygirw, Sec. ) 
fcom the honou; of Martyrdom - } and affirm that they were onely Confeflbrs. 

thrive J 


The Saints tverlajting Re(l t 


thrive better then by perfection ; what they got not in number, 
yet they got in the zeal and excellency of ProfefTors; and fekiom 
hath it loft more then in profperity ; yea,when the vulgar profef- 
fors have enjoyed profperity , yet persecution hath almoft ever 
been the lot of the zealous and fincere. 

And thus have I (hewed you thofc wonders of Providence 
which have been exercifed for the Church univerfal. 


§. x. 

SEcondly, Confider next what ftrange providences have been 
exercifed from particular Churches. I cannot ftand to heap up 
particular examp'es: You may find them frequent in the Hifto- 
ries of the Church. What deliverances Cities and Countries have 
had, what Victories thofe Prirces have had who have been their 
Defenders ; as Conftantinexbz Great, and many fince : and what 
apparent manifeftations of Gods hand in all. Yes, he that reads 
but the Hiftories of latter times, where wars have been managed 
for defence of the Doctrine of this Scripture , and obedience 
thereto; againft the corruptions and perfections cf * Rome, may 
fee moft apparent difcoveries of the hand of God ; yea even in memo-nam 
thofe wars where the enemy hath at laft prevailed, as in Bohemia, templum fingn- 
in Zifcaj time, in France at Merwdol and Cabriers. The Hiftory l f l f che ^ a ^ 
of Belgia will (hew it clearly: fo will the flrange prefcrvation of 
the poor City of Geneva. But all thefe are further from us : God 
hath brought fuch experiments home to our hands. If we (hould 
overlook the flrange providences that produced the reformation ! orum muUitu 

* Cum Komani 
in viftoriofte 
antiquum, ti 

viffmty ab om' 
immo damoni- 

ufqucquo d'i- 
r.vcpoffct tarn 
excek'entis ope- 
ris tarn operofa 
conjlruflio f 
Kefponfum efl^ 
Donee virgo 
parcel. lUi ad 
tern Oraculum 

templum aternum fotennem Warn machinam vocaverunt. Notte autem cum virgtnali tbalamo Virgi- 
nia flos Maria cgnfliu e[l s ita cecidit & confraclum eft illudmirabile & columnar turn opus, ut vix 
appaream veftigia rumarum. Natal.Domini Serm. 2 3 . 

Y 4 of 

in the times of Henry the eighth, Edward the fixth, Queen Mary, 
Queen Elizabeth, and King lames ; yet even the ftrange palTages 
ot thefe years paft,have been fuch that might filence an A:heift,or 
an Antifcripturift ; To fee the various (heights that God hath 
brought his people through /The unlikely means by which he ftill 
performed it / The unexpected events of moft undertaking? IThe 
uncontrived and unthought of ways which men have been led inl 
The ftrange managing of counfels and actions I The plain appear- 
ance of an extraordinary providence, and the plain interpolation 

l2 5 6 

The Saints everlafting Reft. 



of' an Almighty arm, which hath appeared in almoft every fight; 
even where it went againft us was this apparent ; and our over- 
throws were but preparatives to fome eminent good, and 'the 
means of carrying on the defigns of God, whofe Iflfues will (hew 
us what we cannot fee before. We have as plainly difeerned the 
fuccefc of prayer, and our unfuccefsfulne fs when we grew fecure, 
a!moft,as if we hid ftood by Mofes, Aaron and Bur in the Mount. 
How confident were they (till before their overthrows ? When 
did we win afield (for the moft part ) but we loft it firft ? How 
little did we profper when our Armies were frefti,and flourifhing, 
andftrcng? When was it that we were revived, but when we 
took our ielves for dead ? And when we gave up all for Joft, then 
did Cod mod evidently When it was thought about a 
year or two before, that the whole Kingdom would not have 
afforded enough to have refifted the power of the perfecutors in 
one County, they were fooppreflVd and bantfiied into America, 
then did God arifey and his enemies did fiie before him • thev mel- 
ted as the wax before the fire, they were fcattered as the chaffe be- 
fore the wind. 

Not that I make a meer fuccefs any evidence of a good caufe ; 
But fucceiTes that have the apparent finger of God, and are 
brought about by fuch wondeis or providence, I am fure do teach 
us much of God, and tend exceedingly to confirm us in the ve- 
rity of his promifes. Some men are lo ftrongly poffeft with pre- 
judice, andorhersfounobfervantof Divine providence, and o- 
ther^fuch Atheift.% that they think all things fall out by chance, 
that it is no wonder if nothing work upon them ; Miracles from 
Heaven had no better fuccefs with moft of the beholders in times 
of old. Sure the ftrange providences for the Church in the times 
of7*4g«,of the Kings ptB eft er>oi Nefomiah^were very convince- 
ing,though they were not miracles. And ours have been as ftrange 
as moft of theirs. For my own part, having been an eye-witnei> 
of a very great part of thefe eminent providences, from the 
firft of the war, I have plainly feen fornething above the common 
courfe of nature, and ordinary way' of Gods workings, in almoft 
every fight that 1 have beheld. And many of the adveifaries that 
before would not fee, yet have feen the hand of God. and have 
been adorned becaufe of their envyings at his people, J fat. 26.10, 
Many dp yet fufpend their judgement of all this, till they fee ch 


- $ 

Part. 2. 

The Saints everlafling Reft. 

I *57 

full IfVue : But what ever the end may yet prove, I am fure 1 have 
feen the Lord in the mears : And we msy yet fee up Samuels 
(tone, and fay, hithertv) hath the Lord helped us. If we will fee 
the end before we judge, tor ought ! know you may ftay till the 
end of the world, and till you are judged your idves. ForGod^ 
work is a chain of many link< : every age hath one link, but the 
laftreachcth to eternity, and you cannot fee the end till chert. If 
you wait to know the full Iilue*, you fhall not fee it till the Iflue 
of all things. This folly cauleth a fucctflion of enemies to the 
Church , ard of men of deluded and perverfe underltandings ; 
who will become wifer altogether when they fee the lull end 
indeed: but then it will be too late. It is true, that things are 
ftill in a fad confufion , and in the eye of manworfe then they 
were : But I have fo often feen fuch a cloudy morning to go be- 
fore a Sunfoine day, and that God delighcech to work by con 
traries, and to walk in the cloulds, and to hide the birth in the 
womb, til the very hour of deliverance, that I am the refs afraid 
of all this: Onr unbelief hath been filenced with wonders fo oft, 
that I hope we fhall truft God tke better while we live. I know the 
|| Sword is a molt heavy plague,and War is naturally an enemy to 
Vertuc and Civility, and wo be to them that delight in blood, or 
. ufe the Sword but a* the laft remedy,and that promote not Peace 
to the utmoft of their power : I know alfo how unfatisfied many 
are concerning the lawfulnefs of the War which hath been ma- 
naged, j" It were too unfeafonable here to fatisfie fuch. As I can 
nor yet perceive by any thing which theyobjeel, but that we un- 
dertook our defence upon warrantable grounds ; fo am I m oft 
certain that God hach wonderfully appeared through the whole. 
And as I am cerrain by fi^ht and fenfe,that the extirpation of Pie- 
ty was the then great defign ; * which had fo far fucceeded, that 
very many of the moft able Minilteis were filenced, Lectures 

i Sim. 7' 

(I Wo is mc } 
if the Sword 
go thus on, 
where is the 
Church ? or 
what do we 
after Death ? 
faith the 
peaceable Bi. 
(hep Hall In 
page 46. 
\Lege Grotium 
dc lure Belli. 
II.1.C.4. §.8,' 
o.&c.fc S.15. 

iV5. &c. 

* IdeGre the Reader to pet ufe the Articles of accufacion brought into the Parliament againft 
Bifhop ;?/-«», bifaop Place, Land, with the reit of the Bilhops, that we may not forget what a 
cafe we were in. 

I should be a flatterer of the times paft if I mould take upon me to juftifie or approve of all 
the carriages of fome that have been entrusted with theKeyes of Ecclefialtical Government. or to 
bianch over the co ruptionsof Conliftemi ( ffi.ers : In both thefc there was fault enou?hto 
o round bjch a Comtliint , and Refor nation. And may that man never proffer , that defires 
not a happy Reformation, of whatever hath been or is amifs in the Church of Gcd ' Honcft 
Peaceable Bilhop H..U inhismodeft offer to the Aikmbly. fige 5. 



The Saints everlaftlng Reft. 


and Evening Sermons on the Lords Day fuppreffed, Chriftians 
imprifoned,difmembred,andbani(lied;tne Lords Day reproach- 
ed,and devoted to PaftinKs,that it was as much as a mans eftace at 
leaft was worth, to hear a Sermon abroad, when he had none (or 
worfe) at home ; to meet for prayer, or any godly exercife; and 
that ic was a matter of credit, and a way to preferment, to revile 
at, «md be enemies againft thole that were moftconfeientious • 
and everywhere fafer to be a Drunkard, or an Adulterer, then a 
painful Chriftian ; and that multitudes of humane Ceremonies 
took place, when the worflbip of Chrifts inftitution was caft out 
f befides the flavery that invaded us in civil refpe&s) fo am I 
mod certain, that this was the work which we took up Arms to 
refift; and thefe were the offenders whom we endeavoured to 
offend. And many of thofe that fcruple the lawfulnefs of 
our War, did never fcruple the lawfulnefs of deftroying us, nor 
of that doleful havock and fubverfion that was made in the 
Churches of Chrift among us : though now perhaps they will ac- 
knowledge fome of our persecutors mifcarriages. The fault was, 
that we would not die quietly ; nor lay down our necks more 
gently on the block ; nor more willingly change the Gofpel for 
Ignorance, and our Religion for a fardle of Ceremonies ; nor be- 
tray the hopes of our Pofterity to their wils. As Datitah by Samf- 
fen, fo do they by us : They accufe us, that we do not love them, 
becaufe we will not deliver up ourftrength, that they may put 
outoureyes; Yetldefirenone fo far to miftake me, as to think 
I fpeak of all that were of the adverfe party, I doubt not but ma- 
ny ingenuous and civil Gentlemen, and Learned and pious Divines 
went that way, that had no malignant Hatred to Piety ; whom 
I think no modeftman fhould term Malignants. And I know 
yet more Judicious men were againft the War on both fides. 
I would all had been fo. But when all would not, there was no 
remedy : fome impofed a Neceffity on thofe that would fain have 
avoided it. Yet (though it be my moft earneft daily prayer, that 
God would convince me, if I have erred in this : and I have ufed 
all probable means for information,) it is not my intent to deter- 
mine which party was in the right : I never knew men go far in a 
quarrel,but both parties were too blame, more or lefs. And upon 
the moft ferious review of mine own, and other mens proceed- 
ings, I unfeignedly repent that we were not more zealous and 


Part. 2 

The Stints everlafling Kejf. 


ftudious for Peace, and for thcjenifying of exafprrated and exuJ- 
cerated mindcs, and had not a deeper dettftation of war ; (But 
who then knew what it wr?; And it unfeignedly grieves mc,that 
there yet remain fuch adiftance in mens aft'eclions, and they ftill 
look on each other as enemies, and that rhere have been no more 
tffeclual Reconciling endeavors,e(peaalIy in matters of Religion: 
(where I think, if it were well followed, it m<ght well be accom- 
plished ; the difference lying info narrow a room i) tfut yet this 
I am fure of, that who ever were in the right, or wrong, there ap- 
peared more of Chrifts Intereft on one fide then on the other; as 
in the firft occafion, fo in the ptofecution. Though fome that Ru- 
led might have better ends : yet we cannot choofc but know, that 
as it was the moft notorious perfons for wickednefs, that made up 
the multitude ; fo the very deadly implacable hatred to Godlinefs, 
wa- it that then ftirred them up, as a neft of wafps ; and a man 
that was more devout and pious then the multitude, could not live 
by them in moft places, but were forced into Garrifons and 
Armstofave their lives, who would e!fe have fat (till i So that 
the firft rage of the Prelates, in filencing as learned able Minifters, 
and incefTantly perfecuting as Godly Chriftians as the world en- 
joyed, was now encreafed a hundred fold. Thofe that are mode- 
rate of that party, doconfefs this to be true, and that it was the 
caufe of their ruine. It was his own People therefore that Chrift 
was tender of, and his own Intereft that he ftood up for againft 
thefiercenefs of the ungodly multitude. And the name that he 
hath got himfelf in the defence of his Intereft, I dare not obfeure, 
norecclipfethe Glory of his Providences which I have feen, nor 
take down the monuments and Trophies of his Praife, what ever 
the mifcarriages of Inftruments may be,before, or in, or fmce that 
work. I doubt not but many have changed their Judgements, 
("that formerly were admirers of Gods proceedings J becaufeof 
the fearful mitcarriagesfince, and of the late inundation of Scan. 
dals,Errors aud hainous contempt of the Miniftry and Ordinances 
of Chnft ; and the danger that appeareth of the mbverting of 
all ; which things are the grief of my foul to remember; and I con- 
fefs I 1 jok upon thefe times as the moft hainoufly finful, and deep- 
ly guilty before C.od, of any that I have known ; and think there 
is no honeft heart but is pierced with the wounds that have been 
given to :he Credit of the Gofpel h and that trembleth not to be- 


The Saints tverlafting Refi. 


hold the fierce alTaults upon the Church • and chat men do fo for- 
get the 2 d . Pfalm , and the Comrrfentary on it which they have 
lately read in Gods Providences. But if men turn Devils,yet God 
will be God. If I were fure God meant to deftroy us,and remove 
his Gof'pel, yet dutft I not ecclipfe the Glory of his Works, nor 
overlook his former Mercies to us. If the Papifts (hould y^t pre- 
vail,! durft not therefore forget the Powder-Plot, or Spanifh In. 
vafien. If I dye of a fecond difeafe, yet would I not be unthankful 
for deliverance from a former. 1 feel temptation in mensmif. 
cariagesj and fa,d iffue^ and new caufes, and parties to draw me 
towards a doubting of the old ( much different caufe ; ) But he 
that takes up his principles deliberately, and on found grounds, 
will not mutably lay them by on grounds fo weak v The truth is ' 
Chrifts Church is ufually dealt with as himfclf. h iuffcreth be- 
tween xwo Thieves, (as his Truth doth between two exr> earns ; ) 
the cruel perfecutor, and the dividirg ,^ch fmatick> ; Ad when 
men fee the cruelty of the former, in hatred of them, they turn 
to the folly of the later ; And when or hers lee the madrefs of Di- 
viders, they begin again to approve of the wickedreo of Persecu- 
tors; Overlooking the Truth ofCurift in the Middle ; A ^d thus 
as drunken men we reel from fide to fide, Which will prove the 
converted Thief, I know not ; I pray for both. And O that God 
would perfwade the Moderate Godly perfonsof all parties, to 
dofe in Love, and finde out a Reconciling Temperament, and 
joyn againft th uncurably wicked of what fide ioever. In the j 
meap time, I live ( though in deep forrow for prefent fins and ! 
miferies 3 yet)inadmiration of former merciful providencesjand in I 
hope,that if we muft have a Munfter malady, it will be no longer 
then fuch have hitherto been; and that the Hiftory ofthis Age 
fhall yet convince men of particular providence, fullfillwg the pro- 
mifes\andconfequently,that Scripture is the very Word of God, And 
methinks Chrilt faith to me now, as he did to Peter ( and as he 
doth in my own perfonal afficlions ) what I do> thou knoweft not 
now 5 but hereafter thou Jhalt hyo-pp. 


Part. 2 

The Saints ever lofting Reft. 


THirdly, f Confider alfo of the ftrange judgements which in 
all agesbave overtaken the moft eminent of the enemies of 
the Scriptures. Befides ^ntiochns^ Herod>Ptlate 9 tht perfecuting 
Emperors, efpecially Julian ; Church Hiftories will acquaint you 
with multitudes more : Foxes book of Martyrs will tell you of 
many undeniable remarkable * judgements on thofe adverfaries 
of pure Religion the Papifts, whofe greateft wickednefs is againft 
thefe Scriptures j fubjecling them to their Church, denying them 
to the people, and fetting up their Traditions as equal to them. 
Yea our own times have afforded us moft evident examples. Sure 
God hath forced manyof his enemies to acknowledge in their an- 
guifh the truth of his threatnings, and to cry out,as Mian, ficifti 



\ vi mmcYiM 

taccamUi an- 
tiques & ult'i- 
oncspro ctiltori. 
buA Dei [ape 
r c petit a* ^docu- 
ment urn recen- 
tit id fatis eft, 
quod ficceleri- 
tcr quod<jf } in 
tanta clcritate 
fie granditcr 
niipcr fecuta 
I defentio cfi 5 
ruinis rcgitm, 
jaelurisepum^difpendlomilitum^imbjutionecalirorum. Sec hoc cajuaccidi(fe s &c. Cyprian, ad 
Demctrian. §.14. page $ z8. * Not that Miracles are ft ill neceffiry , but fpecial proyi- 

dences do much confirm. Nee jam opus eft Miraculis, cum in omnem terram vcrbum fonuerit. Do8> 
Humfrcdus Jcfuitif part. 1. page 114. 


Fourthly, Confider alfo the eminent Judgements of God 
that have befallen the vile tranfgreffors of moft of his Laws. 
Befides all the voluminous Hiftories that make frequent mention 
of this, I refer you to Dodor Beard his Theatre of Gods Judge- 
ments': and the book entituled Gods Judgements upon Sabbath- 
breakers. And it is like your own *obfervation may add much. 

§* + 

* About the 

time of the 

fi kneing of 

Mlnifters 3 how many Churches in England were torn at once with terrible lightning ? and 
almoft no place elfe but Churches were touched, efpeciallly in the the lower part of Df von(hire 3 
where many were fcorched, maimed,ind fome their brains ft ruck out 3s they fat in Church. And | 
at the Church of Anthem in Cornwall necr Plimouth.onWhitfund3y.1640. See the Relation in j.. 
Print. I 


I fifthly, Confider further of the eminent providences that have 
been exercifedfor the bodies and (htts of particular belie- 
vers The ftrange deliverance of many intended to Martyrdome; 


§• 5 


The Saints evtrlafting Reft. 


As you have many inftances in the A&s and Monuments : befides 
thofe in Ettfebins and others, th,*t mention the ftories of thefirft 
perfecutions. If it were convenient here to make particular 
mention of mens names,! could name you many who in thefe late 
wars have received fuch ftrange prefervations, even againft the 
common courfc of nature, that might convince an Atheift of the 
finger of God therein.But this is fo ordinary,thit I am perfwaded 
there is fcarce a godly experienced Chriftian t that carefully 
obferves,and faithfully recordeth the providences of God toward 
hHD,but is able to bring forth fome fuch experiment > and to (hew 
you fome fuch ftrange and unufual raercies,which may plainly dif- 
. cover an Almighty difpofer making good the promifes of this 
Scripture to his fervants: fome in defperate difeafes of body,fome 
in other apparent dangers , delivered fo Mdcnly , or fo much 
againft the common courfe of nature, when all the beft remedies 
have failed, that no fecond caufe could hayc any hand in their de- 

Six hly, andLaftly, Confider the* ftrange and evident deal, 
ings of God with the fouls and confeiences both of believers and 
unbelievers. What pangs of hellifh defpair have many enemies 
of the truth been brought to / How doth God ex:end the 
fpirits of his own people ? Bruifing, breaking, killing them with 
terrors, and then healing, railing and filling them with Joys 
which they cannot utter ? How variotfly doth he mould them ? 
fometimes they are brought to the gates of Hell ; fometime they 
are ravifhed with the foretafts of Heaven ; The proudeft fpirits 
are made to (loop j the loweft are raifedtoan invincible cour- 
age. In a word, The workings of God upon the fouls of his peo 
pie are fo clear and ftrange, that you may trace afupernatural 
caufalky through them all, [| Befide the admirable efficacy of them 
in changing men's heart?, and making them to differ from what 
they were, and from all others J in all Holinefs, Righteoufnefs 
and ielf denyal. 

C0nt.CelfttmJib.3i0L (edicAfcenf.) 3 3 


Pare. 2. 

The Stints everlajling Reft. 


§. 6. 

sect: yi. 

SEcondly, Bat though it be undeniable, that all thefeare the 
extraordinary workings of God;yet how do they confirm the 
authority of Scripture* How doth it appear that they have any 
fuch end ? e^»/v*\That is it I come to (hew you next. 

Firft, Some of thefe works do carry their end apparently with 
them, and manifell it in ther event. The forementioned provi- 
dences for railing and preserving the Churrh, are fuch as (hew ui 
their own ends. 

Secondly, They are moft ufually wrought for the friends and 
followers of Scripture, and againft the enemies and difobeyers of 

Thirdly.They are the plain fulfilling of the Predictions of Scrip- 
ture.The Judgements on the offenders are the plain fulfilling of its 
threttnings : And the mercies to believers are the plain fulfilling 
of itsPromife?. As for example 5 as unlikely as it was, yet Chrift 
foretold his Apoftles, that when he was lifted up, he would draw 
all men to him : He fent them upon an errand as unlikely to be fo 
fuccefsful as any in the world: and yet he told them juft what fuc- 
cefs they (hould find ;how good to their me(T3ge,and how hard to 
their pcrfons. The promife was of old, to give Chrift the heathen 
for his inheritance,and the uttermoft parts of the earth for his po r - 
feffion. Chrift promifeth to be with his melTengers to the end of 
the world. Why now,how punctually doth he accomplifli all this ? 
What particular Proprieties of Scripture have been fulfilled, and 
when,and how,hath been already at large difcovered by * others, 
and therefore I (hall overpafs that. 

FouthJy, Thefe |) Judgements have been ufually executed on 
offenders, at the very time when they have been either oppofing 
or violating Scripture : And thefe mercies beftovved chiefly upon 
ers at fuch a time when they have been moft engaged in de- 
fence of, or obedience ro the Scriptures. 

Fifthly , They ufually proceed in fuch effectual fort, that the 

* decus mor. 

ttrous births were not convincing providences agair.ft their Ant inomian, 
as if God from heaven had fpoken againft them > and yet Old England will not rake wan 

Ecclb'fl. Tom. 1. lib. 4, cap. 1 5. where Ttrtul. W. I , O,ofu<s i (pc. do 

Pfcl. z. I 


3 5j 

* Morncy, 
luhjon, Vay 
fons Refolut. 
part. 1. &:• 
[| Ask them in 
New Ingland 
whether Mrs. 
Hut chin foil y 
3nd Miftris 
: -.oft hi- 




The Saints everUfling Reft. 


* The Legion 
of Malta in the 
time of Mar. 
Aurelim, who 
procured by 
prayer both 
Thunder on 
the enemies, 
and rain for 
the Army. See 
theEpift. of 
M. Awel'iUi in 
Iuftin Martyrs 
Avol & Xu 
philin. in Vita 
And it is con- 
fidently aver- 

force the enemies and ungodly toconfefs the caufe f yea and 
oft-times the very ftanders by ; fo do they force believers alfo to. 
fee, that God makes good his word in all their mercies. 

Sixthly, they are performed in anfwer to the prayers of be- 
lievers; while they urge God with the promifes of Scripture,then 
doth he appear in thefe evident providences. This is a common 
and powerfull Argument, which moft Chriftiansmay draw from 
their own experiences. Had we no other Argument to prove 
Scripture to be the word of God, but only theftrangefuccefsof 
the prayers of the Saints, while they trull: upon, and plead the 
promifes with fervency ; I think it might much confirm experi- 
enced men. What wonders, yea what apparent miracles did the 
prayers of former Chriftians procure ? * Hence the Chriftian fol- 
diers in their Army were called, the thundering Legion ; they 
could do more by their prayers then the reft by their Armies. 
Hence (i%Zhingerust&\fe.s) Gregory was called 3*1^*7^©-, 
from his frequent miracles among the Heathen. And Vincentim 
reporteth that Snlpitita Biturkenfis did expel the Devi!s,hea! the 
fick,and raife the dead,by praying to God for them.Wben || Mj- 
conini (a godly Divine,) lay fick of that Confumption which is cal- 
led a Phthifis, Luther prayeth earneftly that he might be recover- 
ed, and that he might not die before himfelf. And fo confident 
was he of the grant of his defire, that he writes boldly to lMjco- 
nitu 3 that hefhould not dienow, but (hould remain yet longer 
upon this earth. Upon thefe prayers did Myconius prefently re- 
vive, as from the dead, and live fix years after^ till Luther was 
ST by itarf- 1 dead 5 An( * nimfelf hath largely written the (lory, and profeffed, 
Han Apoiogct. j that when he read Luthers letters,he feemed to hear that voice of 
tap.-}, with j (Thrift, Lazarus come forth. Yea, fo powerful and prevaling was 
many more,as £ ut ber in prayer, that luttm Unas writes of him, J fie vir potuit 
ad U a^e y in e pl ' W **'** 5™at ™n c ° uld do what his * lift. 
melius notes » 

on Tertullians Apolvgct. Nota.64. \\ Melch.Adam in vita Myconii. *Ofi audit e vclics & videre, 
quando a. nobis adjxrantur & torqucntur fpiritualibu* fogris, & verborum tot mentis de objeflis cor- 
poribui ejiciutitur quando ejul 'antes & gementes vocebumana, & potefiate divina flagella & verbe- 
rafentientes, venturum judicium confitentttr ! Veni, &cognofce vera ejfe qua diumui. Et quia 
fie Deos colert tc die is, vet ipfis quos cclis crede : aut (1 volue-rU & tibi credere, de te ipfe loquetur , 
audiente te, qui nunc tuumpetlm ebfedit. Videbis nos rogari ab cis quos tu rogas : timeri ah eis quos 
tu adoras, videbisfub mami no (Ira flare vmc~los,& turner e captivos quos tu Jufpit* & veneraru ut 
Dominos. arte vcl fie confundi in Wis cm; ibmtuis poteris- cum confpexens & audteris Deos 
tuos, quidfmt, interrcgationewfirafiatimproderc t &c. Dcmetrium.page328.This 
is an excellent Teftimony. ^ _______ — — 



The Saints cverlaflwg Rcfl. 


What was it lefs then a Miracle in Baynam the Martyr, who 
told the Papifts, Lo here is a Miracle ! Keel no more pain in 
this fire then in a bed of Down. It is as fwect to me as a bed of 
Rofes. So Bifhop Farw, who could fay before he went to the 
fire, Ifl ftir in the fire, believe not my Dodrine : And accord 
Iy remained unmoved Theodora the Martyr to the midftof his 
torment had one in the fhape of a yong man , as he thought, 
came and wiped of his fweat, and eafed him of his pain. But whit 
need I fetch eximples fo far off? or to recite the multitudes of 
them which Church hiftory doth sfford us ? Is there ever a pray- 
ing Chriftian here who knoweth what it is importunately to drive 
with God, and to plead his promifes with him believingty, that 
cannot give in his experiences of mod remarkable anfwers? I 
know mens Atheifraand Infidelity will never want fomewhat to 
fay againft the molt eminent providences though they were Mi- 
racles themfelves. That nature which is fo ignorant of God, and 
at enmity with him,will not acknowledge him in his clear difcove- 
riesto the World, but willafcribe all to fortune or nature, or 
fome fuch Idol, which indeed is nothing: But when mercies are 
granted in the very time of prayer, and that when to reafon there 
is no hope, and that without the ufeorhelpof any other means 
or creatures, yea and perhaps many times over and over : Is not 
this as plain as if God from heaven (hould fay to us, lam ful- 
filling to thee the true word of my promifein Chrift my Son ? 
How many times have I known the prayer of faith to fave the 

. when all Phyfitianshave given them up as dead / It; hath 
been my own cafe more then once, or twice, or ten times when 
means have all failed^ and the higneft Art or Reafon have fer> 
tenced me hopelef? , yet have I been relieved by the prevalency of 
fervent prayer,and that fas the Phyfitian faidjr/u/o cite &]uctinde\ 
<JMy fiefh and my heart failed^ but God is the ftrength of my hearty 
and my port ion for ever ; And though he yet keep me under necef- 
fary weaknefs, and whole fome ficknels, and certain expecta- 
tion of further neceflitiesand affaults, yet am I conftrained by 
moft convincing experiences, co fet up this (lone of Remem- 
hrance, and publikely to the praife of the Almighty, to acknow- 
ledge, that certainly God is true of his promifes, and that they are 
indeedhis own infallible Word, and thacitis a mod excellent 
priviledge to have intereft in God, and a Spirit of fupplication, to 

Z be 

Recorded by 
So ^om .and o. 

lam.?. i:.i 




The Saints everlafting Reft. 

-- 1 


August, dc Ci- 
vilate DeL 
lib. 5. 

be importunate with him. I doubt npt but mod Chriftians thac J 
observe the fpir't and providences,are able to acted thisprevalen- 
cy of prayer by their own experiences. 

Objett. Perhaps you will fay, Ifthefe rare examples wete com- 
mon, I would believe. 

ssfvfw. Fird, If they were common, they would be flighted, 
as common wonders are. 

Secondly, Importunate prayer is not common, though formal 

Thirdly, Theevident returns of prayer are ordinary to the 

Fourthly, If wonders were common, we flbould live by fenfe, 
and not by faith* 

Fifthly,! anfwer in the words of Aftguftw,Godi letteth not every 
Saint partake of Miracles, left the weak fhould be deceived with 
this pernicious error, to prefer Miracles as better then the works 
ofRighteoufnefs, whereby eternal life is attained. 

And let me now add ; that if the Scriptures were not the word 
of God, undoubtedly there would have been as many wonders 
of providence for the difgracing it, as have been for the defend- 
ing it : and God would have deftroyed the Preachers of it, as the 
greated abufers of him and all the world, that fliould father fuch 
a thing upon htm. Can any min believe that God is the jud and 
gratious Ruler of the world, (that is, that there is a God ) and 
yet that he would fo long fuffer fuch things to be publifhed as his 
undoubted Laws, and give no Tedimony againd it, if it were not 
true ? As Perkins faith (Cafes ofConfcMb,i.cap.$.pa£e I30.§.i.J 
If it had not been Gods Word, the falfhood had been detected' 
long ago. For there hath been nothing falfly faid of God at any 
time, which he himfelf ha h not at fome time or other opened 
and revealed , as he did the falfe Prophets. 



The S dints tverhfting Reft. 

76 7 

Argum. 4. 



The fourth Argument. 



Y Fourth and lift Argument which I will now 
produce to prove the Scripture to be the Word, 
and perfeel Law of God, is this ; 

Either the Scriptures are the written Word 

and Law of God, or elfe there is no fuch extant 

in the world. But there is a written Word and 

Law of God in the world. Ergo This is it. 

Here I have thefe two Pofitions to prove. Firft, That God hath 

fuch a written Word in the world. Secondly, that it can be no 

other but this. 

That there is fuch a Word,I prove thus : If it cannot (land with 
the welfare of minkind,and confequently with that honor which 
the wifdom and goodnefs of God hath by their welfare, that the 
world (hould be without a written Law 5 then certainly there is 
fuch a written Law. But that it cannot ftand with the welfare of 
the creature, or that honour of God, appears thus. That there be 
a certain and fufficiect Revelation of the will of God to mm, 
more then meer Nature and Creatures do teach, is ncceiTary to 
the welfare of man, and the aforefaid honour of God. But there 
is now no fuch certain and fufficient Revelation unwritten in the 
world j therefore it is neceflfary that there be fuch a Revelation 
written. * Ihe proof of the Major is the miin task, which if it be 

to prove the 

abfolute Neceffity that there mu ft ^ fome Written word, among and above others, Gna 
Camtro hatb done it fully, Vabo Del, cap A S, 6, &c. Operum ( fol. ) page 450451, 
&c. and (hem how lamentably even the wifeft of the PbiLiophers were befotted and ignorant. 

Z 2 well 

* I do of pur- 
pofe pafs orer 
thofe things 
which others 
have fully 
written of, be- 
caufe it is a- 
gaiaft my 
Judgement to 
trouble :^e 
world fo oft 
wi:h the fame 
words which 
others have 
faid before us 
In particular 


* See Jujiin 
Martyr Serin. 
proving the 
unity of the 
Godhead out 
of the Hea- 
thens them. 

The Saints everlafting Reft. 



well performed will clearly carry the whole caufe $ for I believe 
all the reft will quickly be granted, if that be once plain : There- 
fore I (hail ftand a little the more largely to prove it, v&» That 
there is a necefficy for the welfare of man, and the honor of Gods 
Wifdom and Goodnefs, that there be fome further Revelation 
of Gods Will, then is in meer Nature or Creatures to be found. 
Andfirft, I will prove it neceffary to the welfare of man; And 
that thus. If man have a happinefs or Mifery to partake of after 
this life, and no fufficient Revelation of it in Nature or Creatures, 
then it is neceffary that he have fome other Revelation of it, 
which is fuffic ient. But fuch a Happinefs 6v Mifery man mud par- 
take of hereafter, which Nature and Creatures do not fufficiently 
reveal, ("either end or meansj therefore fome .other is neceffary. 
I will Hand the largelier on the fuft Branch of the Antecedent, be- 
caufe the chief weight lieth onit;and I fcarce ever knew any doubf. 
of Scripture, but they alfo doubted of the immortal flaw an'dre- 
compence of foulsjand that ufually is their fir ft and cliiefeft doubt 
I will therefore here prove thefe three thing iri order, thus. 
I Firft, That there is fuchaftate for man hereafter. Secondly,That it 
j is neceffary that he know it, and the way to be fo happy. Thirdly, 
I That nature and Creatures do not fufficiently reveal it. 
f Vor the firft, I take it for granted, that there is a God, becaufe 
* Nature teacheth that ; and I fhall pifs over thofe Arguments 
| drawn from his righteoufnefs and juft difpenfations, to prove the 
| variety of mens future conditions, becaufe they are commonly 
! knownjand I (hall now argue from fenfe it felf,bccaufe that works 
heft with fenfual men: and that thus.If the devil be very diligent to 
deceive men of that Happincfs,and bring them to that mifery ,then 

[faesfirpben, ! f ure there is fuch a Happinefs and Mifery ; but the former is true ; 
\\ Ergo the latter. They that doubt of the Major Proportion, do 
moftofthem doubt whether there be any devil, as well as whe- 
ther he feek our eternal undoing. I prove both together. Fitft, By 
his Temptations. Secondly, Apparitions. Thirdly, Poflefllons and 
difpoffefiions.Fourthly.His Contracts with Witches J hope thefe 
are palpable Difcoveries. 

MlrtethhomU ■■ _. . . . . ., r 

mm ad Deos 'ml Deus ad homines venh : immo (quod proprius eft) in homines vemt i nulla /me 
Deo mm bona eft. Semina incorporibm hurnanU divina difperfa fittiti qua pbonm cultor ex- 
am , Gmilia oxigml p odeum , & paria bis ex quibm orta juntfurgunt : ft malm* non ahter quam 
bumui (lerills ac paluflris necat,ac deinde creat purgamenta pro frugibu*. Seneca.Eplft.73 P a S e J73^ 
' I The 

the Sybils, So 
p bodes, Homer, 
goyas, &c. 
|| Hear what a 
Heathen faith 
of the Life to 

Pan. 2. 

TbeSaints cverlaftwg Refl. 


l % The temptations of Satan are fometimefo unnatural, To 
violent, and fo importunate, that the tempted perfon even feels 
fomething befides himfelf,perfwading and urging him : He cannot 
go about his calling.he cannot be alone,but he feels iomewhat fol- 
lowing him, with perfwafions to fin, yea, to fins that he never 
found his nature much inclined to, and fuch as bring him no ad 
vantage in the world,and fuch as are quite againft the temperature 
of his body, t Doth it not plainly tell us that there is a Devil, la- 
bouring to deprive man of his Happinfes, when men are drawn to 
commit fuch monftrous fins ? Such cruelty as the Romans ufed to 
the IeVc s at the taking of Ierufalcm : So many thoufand Chriltians 
fo barbaroufly murdered ; Such bloody aSions as thofe of Nero^ 
Caligula, S j Ha, MeJfala/CaracalU, the Romane Gladtatores, the 
French Mafl'acre,the Gunpowder pi Jt,the Spanifj Inquificion, and 
their numbering fifty millions of Indians in fourry two 
cordingto the Teftimony otAcofta their Icfuite. Men invading 
their own neighbours and brethren, with an unquenchable third 
after their blood, andmeerly becaufe of their ftridnefs in the 
common profetled Religion, as the late cruel wars in England 
have declared : I fay, how could thefe come to pa's, but by the 
inftigationof the Devil f When we fee men making a jefi: of 
fuch fins as thefe, making them their plea(ure,impudently,and im- 
placably againft Knowledge and Confcience proceeding in them, 
hating thofe ways that they know to be better, and ail thofe per- 
fons that would help tofavethem: yeachufingfin, though they 
believe it will damn them ; defpairing,and yet finning ftill ; Doth 
not this tell men plainly that there is a Devil, their enemy? When 
men will commit the fin which they ablnr in others, wh*ch Rea- 
fon is againft; When menofchebeft Viix.^i^%^iVefp.tnanJuHan y 
&c. fiiall be fo bloody murderers ; When men will not be ftirred 
from fin by any intreaty, though their deareft friends (hould beg 
with tears upon their knees j though Preachers convince them, 

t Suachvt ait- 
tern minis & 
fuorum corpo. I 
fumy CO 
bomhi um nan 
fefcj : cogimio- 
nibm cornm 
per qua dm 
vifa mifccndO) 
five vigilanti- 
um^five dor m'v 
r*zi««?. Aug. 
l de Divin. 
Nonpolcjl D.<? 
mon inf»nder$ 
novas format 
in matc/iain 
corp9rafem t 
imdc nccpet 
confequens in 
fenfum & 
. . in q-.tibui ml 

recipuur fine Qf%ano corporali J Vnde rdinquitirr in aliqu'd free x; flat in torpor c > quod per 
quondam tram[mutationem localcm (pi&tuum & bumorum reducitur adpnncip'ia fenfualium < 
norum : ut fie videantur ib anlma. im.tginar'u vel [enfitali vifione. Aquin 1 . q. 16. a. 1 1 . 

Expcrimur n.u'.tas f*pe nobTs invitis mains crg'tationes in matem eb-reperc. V/idc vero hit cogi- 
tationes ? Ab aV.quo eerti agente cas emmovente. N??i >i nobis 1 quia inviti illas patimur j 
Nonab Angelis bonis, ncfy a Deo fcrillos, quia cogtatmes mafafunc. A Diabolis igitw 
Zanch.To.3.1 4.dePotenr.Drmon.c.ii.p ipi. 

_ Z 3 and 


§• ». 

Lege Epifiolam 
y of ill de S> 
muele appi- 
renie Saulo y ; «- 
Joan. Bevero- 
vitii Epiflol/s. 
El Dr. Reig- 
noldum de Sa. 
muele apparen 
te y in vaiiU 
dsl'ib* Apo- 

The Saints everlafting Reft, 


and befeech them in the name of the Lord ; though wile and chil- 
dren,body and foul be undone by it : Nay, when men will be the 
fame under the greateft judgements, and under the moft wonder- 
ful convincing Providences ; as appears in England, yea,under Mi- 
racles themfelves. 

Surely I think all this (hews that there is a Devil, and that he k 
diligent in working our ruine. Why elfe (hould itbefo hard a 
thing to perfwade a man to that which he is convinced cobe 
good ? 


BUtyetif thisbenot palpable enough, The frequent Ap- 
paritions of Satan in feveral (hapes , drawing men , or 
frighting them into fin, is a difcovery undeniable. I know 
many are very incredulous herein, and will hardly believe that 
there hath been fuch apparitions ; For my own part, though I am 
as fufpitious as moft in fuch reports, and do believe that moft of 
them are conceits or delufions, yet having been very diligent in- 
quificive in fuch cafes, I have received undoubted teftimony of 
the Truth of fuch Apparitions; fome from the mouths of men of 
undoubted honefty and godlinefs, anjd fome from the report of 
multitudes of perfons, who heard or faw. Were it fit here to name 
the perfons, I could fend you to them yet living, by whom you 
would be as fully fatisfied as I : Houfes that have been fo frequent- 
ly haunted with fuch terrors, that the Inhabitants fucceffively have 
beenwitnelTesof it. 

Learned Godly Zanch'mva his To, 5. Mb. cap. 4. to. defotentia 
Dtmonum faith, He wonders that any fhould deny that there are 
fuch Spirits as from the tffefl are called Hags (or Fairies,,) that is, 
fuch as exercifc familiarity with men : and do without hurting mens* 
bodtes,come to them, and trouble them, and as it were play with 
them. 1 could, ( faith hearing many examples of perfons yet a- 
live, that have bad experience of theie in themlelves. But it is not 
neceffary to name them, nor indeed convenienr. But hence it 
appears that there arc fuch Spirits in the aire : and that when God 
permits them, they exercife their power on cur bodies, either 
to fporr, or to hurt. So far Zanchy. And he makes this ufe of it 5 
£Ofthis faith he) befides the certainty of God Word, we have 


Part. 2. 

The Saints cvcrlaftwg Reft, 


alfomens daily experience.] Thefe Devils therefore do ferve 
to confirm our faith of God. of the Good Angels, of the King- 
dome of Heaven, of the blefled fouls, and of many things more 
which the Scripture delivereth. Many deny that the foul of man 
remaineth and liveth after death,becaufe they fee nothing go from 
him but his breath ; And they come to that impiety, that they 
laoght at all that is faid of anocher Life. But we fee not the 
Devils; andyetit is clearer then the Sun, that this air i> full of 
Devils ; becaufc , befides Gods Word, experience it fclf doth 
teach it. Thus Zancby pleads undeniable experience, lib.4 cap.20. 

Luther affirmed of himfelf, that at Cebtirge he oft- times had an 
apparition of burning Torches, the fight where of did fo affright 
him, that he was neer fwooning ; affo in his own Garden the 
devil appeared to him in the likenels of a black Bo3r, but then he 
made light of it. Socmen in his Ecclefiaftica! Hiftory writes of 

Ivfyf/fc/aSmith, famous in Egypt tot working Miracles, who in 
_ the nightjwhile he was at work,was tempted to uncleannefs by the 
devil, appearing in the (Tnpe of a beautiful woman ; Thelikehe 
telsof aftrange apparition in Antioch the night before the Se- 
dition tgainft Theodofius. Tbeodorus mentions a fearful fight that 
appeared to Gennadius , Patriarch of Constantinople , and the 
threatning words which it utteted. The Writings of Gregory, 
Ambrofe^ Auflin^ Cbrjfoflome, TQcepborus, &c. make frequent 
mention of appiritions, and relate the feveral (lories at large. 
You may read mLavater de Spedlris, feveral other relations of ap. 
paritions out of Alexander ab Alexandro, Baptifia, Fulgojtia, 
and others. Ludovicus Fives, lib A. de Veritatefidei, faith, That 
among the Savages in America , nothing is more common 
then to hear and fee Spirits in fjch fli3pes both day and night. 
The like do other Writers teftifle of thofe Indians ; So faith Olaus 
Magnus of the Iflanderf. Cardanus deSubtilri* hath many fuch j lib. cap $. 
Stories.|| So lob. Manlins in locor.Commun. collet an. cap de mail* If The like 
fpiritibus, & de fatisfaclione. Yea, godly, iober Melancbton ; ^ A be &g* 
affirms that he had feen fome fuch Sights or Apparitions himfelf, j ©f Goo^An" 


in vita Luch. 

cap. 28. 
Lib 7.0.11. 

Lavatcr page 

De Gent, Sept ! 

as chiding him for his lothnefs to fuflfcr death for Chrift. 

__ z 4 


I <- — 


The Sams everlaflwg Re(l. Part. 2 

Exam. Theol. 

In obfdione 
Nolatia Civi- 
tatis i Nolanum 
Epifcopam Fa- 
licjem mortuum 
confpetlum fw 
ijje a multli cL 
vitatcm Mm 
refert Auguft. 
Scripturae (ft 
iUc liber fit 
Sew innumera 
referyi fabulofa 
vel a fraude, 
Scc.fcd (n; a 
virii turn do- 
ftis, turn per- 
(picac'tbuA) turn 
gravibm & 
probity & plu- 
rimu retro 
fcculk allata 
funty & hodie 
innumera s ubi 
non pofjit non 
cum opera bu- 
tnana concur- 
rijjeillufio aut 
vis diabolica, 
fupplente, vi\ . 
fpirku maligno 
quod hominii 
fuperet pote- 
flatem. Vof. 

and many credible perfons of his acquaintance have told him, 
that they have not onely feen them, but had much talk with 
Spirits ; Among the reft he mentions one of his own Aunts, who 
fitting lad at the fire after the death of her husband, there ap- 
peared unto her one in the likenefs of her husband, and another 
like a Francifcan Frier ; the former told her that he was her 
husband, and came to tell her fome what ; which was,that (lie muft 
hire fome Priefts to fay certain Maffes for him, which he earneftly 
befought her ; then he took her by the hand, promifing to do her 
no harm ; yet his hand fo burned hers,that it remained black ever 
after, and fo they vanished away. Thus writes Mtlanclhon, La- 
vattr alfo himfelf, who hath writ a book wholly of Apparitions, 
a Learned,Godly,Proteftant Divine,tels us,that it was then an un- 
deniable thing, confirmed by the Testimonies of many honcft and 
credible perfons, both men and women, fome alive, and fome 
dead, that fometime by night and fometime by day have both feen 
and heard fuch things : fome that going to bed had the cloaths 
plucked off them ; others had fomewhat lying down in the bed 
with them ; others heard it walking in the Chamber by them,fpit« 
ing, groaning, faying they were the fouls of fuch or fuch perfons 
lately departed ; that they were in grievous torments • and if fo 
many Maffes were but faid for them, or fo many Pilgrimages un- 
dertaken to the fhrine of fome Saint, they (hould be delivered. 
Thefe things, with many fuch more, faith Lavater, were then fre- 
quently and undoubtedly done,and that where the doors were fail 
locked, and the room fearched, that there could be no deceit. 

So Sleldan relates the ftory of Crefcentitts the Popes Legate, 
feared into a deadly ficknefs by a fearful Apparition in his Cham- 
ber.Moft credible and godly Writes tell us Jhat onlune 20.1484 
mTowncilkdHammelin Germany, the Devil took away one 
hundred and thirty children that were never feen again. 

But I need to fay no more of this ; there is enough written al- 
ready, not onely by Cicogna, Delrio x VaracelJus &c. and others of 
fufpecled credit,but alfo by godly and faithful Wrkcts^sLavater, 
Cjeor. Agrkola, Olaus Magnus , Zanchms } PHlorius, and many 

fius Epiftol. 

de f amuele in Beverovitli Epiftol. page 103. Fid. Mercur. viperam dt prod'tg- 

* -Jhyrm deloctiinfefHs. 

lib. 8. PfcHum. 

Part. 2. 

The Saints ever laft ing Rejh 


Objetl. But you will fay, Though this prove that there are Devils 
and that they are enemies to our Happincfs; yet how dothic 
proto that there is a future Happinefs or Mifery for man I 

\\Anfiff* Why, plainly thus. What need Satan by thefe Appa- 
ritions to let up Supeiftition to draw men to fin, if there were 
no difference between finners and others hereafter ? Surely in this 
life it would be no great difpleafure to them; for ufually the 
wicked have the mod profperous lives.thcrefore his delufions muft 
needs have refpecl to another life ; And that the end of his Appa- 
ritions is either to drive men to defpair, or tofupeiftition, or 
fome fin,is evident to all ; f Moft of the Pap'fts Idolatry and Wil- 
worfhip, hath either been caufed or confirmed by fuch Appariti- 
ons ; * For in former days of darknefs they were more common 
then now. How the order of the Cartbujian Friers was founded 
by 'Bruno upon the terrible fpecches and cries of a dead man, you 
may read in the life of Ttruno, before his Expofition on Pauls 
Epiftles. Such was the Original of All-Souls- Day , and other 
HoWdiy swTr it enhemiu j, Petrusde Natdibtts* 
VirgJe i*vlL6,c>9* do declare. Alfo praying for the dead,pray- 
ing to Saints, Purgatory, Merits of good WorkSjSatisfaclion, Pil- 
grimages, Mattes, Images, Reliques, Monaftical Vows, Auricular 
Confeflion, and moft of the Popifli Ceremonies have had their 
life and ftrength from thefe Apparitions and Delufions of the 
Devil. * But efpecially the Crofs hath been fo magnified hereby, 
that it is grown thecommoneft remedy to drive away Devils of 
any in the world for many hundred years; The Churchyard muft 
have one to keep rhe Devil from the graves of the deadand ; the 
Church, and almoft every Pinacle, Window, and part or it to 
keep him thence ; the childe Baptized muft have one to keep 
him thence; the High ways alfo muft have them, that heme 
left not the Traveller; yea, every morning and evening, and in 
times of danger, and in the beginning of any work of duty, men 
muft fign themfelves with the Crofs, to keep away Devils . Info- 
much that the learned Doctors do handle it among their pro- ^lu'dwUh-pS 

tended Mira- 
cles, were not indeed of true Miracles,as neither reciting the railing the Dead, or the like evi- 
dent Miracle, nor any cure done but with fome fenfible pain or Motion, which ihewed feme fe> 
condcaufe. See Umer.Prah6l.dc Verbo Dei, page 438. Vol. 

* How the Devil doth imitate God, in fctting up a worflu'p, and deluding men with his won- 
ders, efpecially about the Ciofs, Read Calfbifo -Preface before hisAnfwer to Mdnhl, cf the 
Crofs. found 

|| Mr£ Satan 
btcc pr aflat lit 
mimbtU) <]uos 
in fummo babet 
odlo : fed ttt 
corporali umm 
curationc infi- 
?titos alios fpt- 
rituali mortt 
trucidet. Zsm- 
chius. To. 3. 
1 4. 
Potentia Das- 
Vid. etiam 
Zanch. ibid. 
\ So his Teem- 
ing Miracles- 
Lege Jo. Bap. 
del ithiafi, 
c.9. §. 17. 
page 168. 
* Camer 
fliewsthat Mi- 
racles are, 
when things 
are done with* 
out fecond 
caufes : And 
proves that the 
two books 
which Lipfius 
wrote (d.c Di- 
va Virgme 
Hallenfi, & 
dc Viva Viy- 
gmc Aj price Hi) 


Z wcby thinks 
ic is the very 
fubftance of 
Devils that 
encereth men, 
and that they 
have bodies 
more fubtile 
then the aire 
by which they 
enter. To. 3. 
I A 

■gel 8 8. 
So dugufline. 
alfo thinks,D2 
cap. j. 
And fo Ter- 
tullian faith, 
Damones fua 
bac corpora, 
contrahunty & 
dilatant ut vo- 
lant :ficut eti- 
am lumbrici & 
alia quaedam 
infefta. Jta 
diflimile Mis 
non eft penetra. 

The Saints everlafling Reft. 

Part. 2. 

found Queftiorr,[[ What makes the Devil foafraid of the Crofs 
that he (buns ic above all things elfc ? ] Sothatyoumayeafily fee 
what great advantage the Devil hath got over the fouls of a great 
pure of the world by thefe Apparitionsjand confrquently that(this 
being the end of his endeavours,) there U certainly a Happincfs 
which he would deprive us of,and a mifery that h? would bring us 
to when this life is ended. 


j.TTis manifeft alfo by the Devils Poffeffing and Tormenting 
1* the bodies of men; for if it were not more, for che fake of 
the foul then the body, why (hould be not as much poffefs or tor- 
ment a beaftf Certainly it is hot chiefly the outward torment of 
the perfon that he regardeth,(though he defire that too) for then 
he would not labour to fettle his Kingdom generally in peace and 
profperity, and to make men chufe iniquity for its worldly ad- 
vantages. Yet, it may perhaps be the fouls of others, more then 
the poiTeffed perfons themfelves, that the Devil may hope to get 
advantage on. So among the Papifts,it hath brought their || Exor- 
cifms into lingular credit ,by their frequent difpolTefling the devil; 
I confefs,there have been many counterfeits of thiskind,as the Boy 
at Bilfon by Wolverhampton, hired by the Papifts, and difcovered 
by the vigilant care of Bifriop Morton^ and divers others. But j 
yet if any doubt whether there is any fuch thing at all, credible 
Hiftory, and late experience may fufficiently fatisfie him. The 
Hiftory of the difpoffeffion of the Devil out of many perfons to- 
gether in a room in Lancajbire y at the prayer of fome godly Mi. 
nifters,is very famous; for which thefe Minifters, being Non-con- 
formifts, were queftioned in the High Commiffion-Court, as if k 
had been a device to ftrengthen the credit of their caufe.Read the 
Book and Judge. Among the Papifts, PolTeffions are common ; 
(though I believe very many of them are the Prieftsand Jefuks 

What polTtflion is, and how the Devils is confined to a body, 
or whether circumfcribed there in whole or in part, are things be- 
yond my reach to know. But that the ftrange effecls which we 


Siquand^nosoporteatbliopitulariy non loquamwr cum fpiritu, vel adjurando, vel impcrando, 
quafinos audlat/fcd cant am precibiu & jejuni it incumbendo per [ever emus. Origen in Mac. 17. 



The Saints cvcrlafltng Refl. 


J T1ie devil had 

I the power of 
I death, faith 

the holy 

Ghoft Hcb.x. 


have feen on fome bodies, have been the producls of the fpecial 
power of the Devil there, I doubt not. Though for my own pare 
I believe that Gods works on the world are ufually by Instru- 
ments, and not immediate ; and as good || Angels are his Inftru- 
ments in conveying his Mercies,both to foul and body,&Churches, 
and States ; fo evil Angels are inftruments of inflicting his Judge- 
ments both corporal and fpiritual.Hence God is faid ,P 'fal. 78.49. 
to fend evil Angels among the Ifraelites : hence Pauls phrafe, of 
delivering to Satan ; herce Satan doth execution on the children, 
cattle.and body of Job , and upon Ierufalem in that Plague, after 
numbering the people. To facisfie you fully in this, and to filence 
your objections, and to teach you the true and fpiritual ufe of this 
dodrine, I refer you to Mafter Lawrences book fa now Member 
of the Houfe of Commons ) called Our communion and War with 
Angels. And efpecially Zanchius , To. 3. his books de An- 

So then though I judge that Satan is the inftrument in onr 
ordinary difeafes, yet doth he more undeniably appear in thofe 
whom we call the potTeiTed. Luther thought that all phrenetick 
perfons,aud Ideots, and all bereaved of their underftanding, had 
Devils,- notwithftanding Phyfitians might eafe them by reme- 
dies. And indeed the prefence of the Devil mayconfift with the 
prefence of a difeafe, and evil Humor, and with efficacy of 
means. Sauls Melancholy Devil would be gone when David 
played on the Harp. Many Divines fas Tertul. Auftin y Zan- 
chiuiy Lavater &c* ) think that he can work both upon the body 
and the mind ; and thathemakethufetothisend of Melancholy 
humors. And indeed fuch Grange things are oft faid and done 
by the Melancholy and Mad, that many learned Phyfitians think 
that the devil is frequently mixt with fuch diftempers, and hath a 
main hand in many of their fymptomes. So Avicen, Rhajis, Ar~ 
culanw, Aponenfis, Jajon Pratenjis } Hercul. Saxon &c. Who can 
give any natuial caufe of mens fpeaking Hebrew or Greek, which 
they never learned orfpoke before f Of their verfifying f Their 
telling perfons that are prefent their fecrets ? difcovering what 

(unt melancbih 

lici/ednon emncs melancholia dtwomaci. 1$, Meld?. Adammvit. Lu- 
ther- Vide Pet. M.htyr. L^c. Commun. Ciif.imp. 0. per totum. For fpealrin^ ftrange languages 
and verifying, Ice Guainoius Jraft. 1 5. de melanc.c 4. Ec Wiemm de prefagitsM.z.e.ii* 2 z. & 
%$.El ?OYc(l»obf.lib. 1 0. 0'jJ. in fchol. 

\ is 

(I The Angels 
do ferve in 
both thefc ML 
niftries (fupe- 
riorand infe- 
rior,) in the ad- 
and ceconomy 
for govern- 
ment) of earth- 
ly things. 
dim. Alex. 
PrOMat.1.7 ini- 
rioleis < hrift 
that giveth to 
the Greeeks 
Wifdome, by 
inferior An- 
gels. For the 
Angels are by 
an Ancient & 
Divine com- 
mmJ distri- 
buted by (or 
through) Na» 
tions. idem 
ibid. . 

* Vid Pet. 
Mdttyr. in 
Lcc. Com- 

femp'er fere 


* De Abdit. 
c. i6.y/deFal. 
Plater I O'jfer- 
de fiu fore d<e- 
moninco : &\de 
Exordia ipfo 
a D&monepcr- 
cuffo. & Ufo. 

vat$Jn fcbol 

Cyprian Sem ' 
delapfis, hath 
a Hiftory of 
one poffefied, 
and of her 
during the 
timeof prayer. 
And in thofe 
times when 
they went to 
the penitent^ 
and the pof- 
fefied were all 
warned to de- 
part the Ai- 
|| Tertul. Apo- 
where he pref. 
(eth them on 
to make tr) al 
of it. 

The Saints evertafting Reft. 



is done at a diftance ? which they neither fee nor hear ? *Femdim 
mentionech two that he faw: whereof one was fo tormented 
with convulfive pain, fometime in one arm, fometime in theo: 
ther, fometime in one finger,^, that four rr>en could fcarce hold 
him , his head being (till quiet and well: The Phyfitians >udge- 
ed it a Convulfion from fome malignant humor in ihefpitcadorji: 
till having ufed all means in vain, atlaftthe Devil derided them, 
that they had almoft deftt oyed the man with their medicines? The 
man fpoke Greefc and Latine which he never learned, he told the 
Phyfitians many of their fecrets ; and a great deal of talk with the 
Devil which they had,he there mentions. In conclufion, both this 
and the other weredifpoffefled by Popifli prayer§,fafting and ex- 
orcifm. * Foreftus mentions a Country-man, that being caft into 
melancholy through djfeontent, at fome injuries that he had re- 
ceived, the Devil appeared to him in the likenefs of a man, and 
perfwaded him rather to make away himfelf, then to bear fuch in- 
dignities ; and to that end advifed him to fend for Arfenick. and 
poyfon himfelf. But the Apothecary would not let him have it, 
except he would bring one to promife that he (hould not abufe it; 
whereupon the Devil went with him as his voucher, and fo he 
took a Dram; But though it tormented him, yet it did not pre- 
sently kill him; wherefore the Devil brought him afterward a 
Rope, and after that a Knife to have deftroyed himfelf. At which 
fight the man being affrighted, was recovered to his right mind a- 
gain. You miy read a multitude of fuch examples in Scribonius, 
ScenkfUSiWierMiChY.a Vega^Langiw > med. mir. 
Qornel.Gernma /.*. denatur.mirac c.^Sce alfo Valefita c. iS.Sacr. 
Philofoph. Roderick Caftro de morb.mul. in r.j. Schol. C alius Kho- 
diginus ii.antiq left V.34. (| Tertullian challenged the Heathen to. 
bring any one poffeffed with a Devil before their Judgement feat, 
or one that pretended to have the fpirit of the Gods,and if at the 
command of a Chriftian he do not confefs himfelf to be a Devil, 
let them take the Chriftian to be prefumptuous,and put him imme- 
diately to death.But of Jefusf faith he) they fay not fo,nor that he 
was a meer man,but the Power, the Wifdome, and Word of God, 
and that they are Devils damned for their wickedneft. The like 
doth Cjprian ad Deinetrian. §.12. 

So that it feems it was then common for the Devil in the poitef- 

kd to conftfi Chrift, or elfe Tertullian durft not have made fuch a 

challenge. Some 

Part. 2 

The Saints tvtrlafling Re(l. 


.Some wonder that there were fo many poiTeffed with Devils in 
Chrifts time, and fo few fince : But they underftand no that it 
was Mad-men whom they called pofTefTed, and Chriftconfirmeth 
their judgement ; as Wx.CMead on John 10.29. hath proved out 
of Scripture, and from Tlmtui, JuftinMart. Timotheus Alex. 
BalfamoH)Zon<tr&,dic, to whom I refer the Reader for the fuller 
proof hereof. 


§. 4- 

See a notable 
ftory of a 
woman pre- 
tending to 
have the Holy 

Fourthly, the fourth and laft of thefe palpable Arguments, to 
prpve thatmsn hath a future hippinefs or Mifery, is drawn 
from the Devils compacls with Witches. It cannot be oncly his 
defire of hurting their bodies that makes him enter into thefe 
contracts with them ; for that he might procure by other means 
as likely. Befides, it isfomekindeofprofperity, or fulfilling ofj Ghoft/but 
their defires, which he conditioned to give them. It is a chiidifh I proving to be 
thing to conceit that Devil cares lo much for a few { drops 
of their blood ; Is not the blood of a beaft or other creature as 
fweet ? Neither can it be onely the acknowledgement of his 
power that he aims at; nor a meer defire of being honoured or 
worfliipped in the world, as Popbyrius and other Pagans have 
thought ; For he is moft truly ferved, where he is leaft difcerned ; 
and moft abhorred, when he moft appears. His Apparitions are fo 
powerful a means to convince the Atheift, who believes not that 
there is either God, or Devil, or Heaven, or Hell, that I am per- 
fwaded he would far rather keep out of fight, and that for the 
moft part he is conftrainedby God to appear againft his will. 
Befides, if Satan fought his own honour, he would ftill fpeak in 

a Witch, and 
what wonders 
/lie did s and 
had a gift of 
prayer, and 
did baptize 
and admini- 
fterthe Lords 
Supper in the 
ordinary way. 
in Fimiliatua Cypn. 
75 -page aj8. 
Bp. Hall faith; 
1 Saians preva- 
lency in this 

age is moft clear in the marvelous nnmber of Witches abounding in all parts. Now hunderds 
j are difcovered in one fhire ; and (if fame deceive us notj in a Village of i4.houfes in the North 
are found fo many of this damned bree J. Heretofore only barbarous deferts had them ; Now 
the civileft and moft Religious parts are frequently peftered with them. Heretofore fome 
(illy poor ignorant old women, Sec: Now, VVe have known thofe of both Sexes, which have 
profeffed much knowledge,holinefs and devotion 3 drawn into this damnable pra&ice.H^/ 
1 $. page 5 3,54- moibti (erofin ubfezv. 9. De Dolore auru cum odonta! 45>4 6 « 
Even the Paplfts confefs that all thofe fpels. and fcrols, and anions which muft be done at fuch 
anTiour, or in fuch a form and order, and with iuch circumftances as nothing conduce to the 
cfifed intended, if thefe do any thing k is from the devil. Vide ReignOldum, Prax.Confcien.Caf, 
part.i.£>j7-& Prax. frr.p3>ntientialM.i7.?ut.i 17.& beq. 



The Saints cverUfting Reft. 



his own name: But contratily , his ufual appearance is in the 
fhape and name of fdme deceafed perfon, affirming himfelf to be 
the foul offuchan one, or elfe he pretends to bean Angel of 
light ; And when he makes his compass with Witches, it is fel- 
dome fo plainly and direftly, as that they underftand it is indeed 
the Devil that they deal with- So that it is apparent, Satan feeks 
fomething more then the honour of domineering, that is the 
ruine of the party with whom he deals : And that it is not their 
bodily and temporal ruine only, appears further by this -that 
he will heal as well as hurt, and give power to his confederates to 
do the like,and this tends not to the ruine of mens bodies.Though 
there be a great deal of deceit among them, yet doubtlefcmany 
have been cured by Fopifli fpels,and Pilgrimages, and Exorcifms, 
Carolns Pifo mentions one of his Patients,who was incurably deaf 
ayeer together, and was fuddenly cured in the midft of his devotu 
on ta the Lady of Lauretto. Femelm mentions thofe that could 
flop any bleeding by repeating certain woids.He faw an univerfal 
Jaundife cured in one night, by the hanging of a piece of Paper a. 
bout the neck. A great deal more to the fame purpofe he hath ; 
De abditis rerxattfiis l.i.c. 16. If any fhould doubt whether there 
be any fuch Witches, who thus work by the power of the divel, 
or have any compacl with him, he hath as good oportunity now 
to be eafily refolved,as hath been known in moft Ages.Let him go j 
but into Sufolk,oi Ejfex, or Lancafiire, &c. and he may quickly 
be informed. Sure it were ftrange, if in an age of (0 much know- 
ledge and confeience, there (hould fo many fcore of poor creatures 
be put to death as Witches, if it were not clearly manifcfl that 
they were fuch. We have too many examples lately among us,to 
leave any doubt of the truth of thi?. 

So that by thefe attempts of Satan,to deceive and deftroy fouls, 
it is evident, That there is an eftate of happinefs or mifery for eve-' 
ry mm after this life. 

* All thofe Arguments which every Common-place book, and 
Philofopher almoftcan afford prove the immortality of the 
foul, will alfo ferve to prove the point in hand. But many can ap- 
prehend thefe Arguments from fenfe, who cannot yet reach, and 

De SimonU 

Magi pr*(ligi- 

iifcripfere Ab 

dias Epifi: Ba- Certam. 

Apoflol. & 

Egefip. & 

Nicepbor. & 

pluns. Vide 
\etiam que 
1 Magn. de 

I trfonal.lib.j. Merothin-Mago. & dealiis.lib.g.cap.18. 
!* See Qn.Dighy of the immort. of the foul. And Ab.Ro.JJe his Philofophical Touch/tone in 

Anf. co it. 



arc. 2. 

The Saints cvtrlafiing Reft. 


will not be convinced by other Demonfhtions. As temptations* 
Apparitions, PolTeffions, Difpofleflions and Witches,are moft ex 
cellent means to convince a Sadducee, that there are Angels and 
Spirits;fo alfo by clear confequence, that there is a Refnrreclion, 
and Eternal life. 


THe fecond thing that I am to clear to you, if, That it is ne- 
ceffary (or man to know this happinefs, and the way to ob- 
tain it ; and to know the mifery, and the way to efcape it ; This 
appears thus. 

Firft, If he mud go that way, and ufe thofe means, then he mufl 
needs firft know both the end and way. But he that will obtain 
the end , mufl ufe the means ; therefore he mad neceffarily 
know them. All this is fo evident, that I believe few will deny it. 
That man mult ufe the means, before he attain the end, is evi- 

Firft, From the nature of the motion of the Rational foul, 
which is to feek the attainment of its propounded end by a vo- 
luntary ufe of means conducing thereto ; For as it hath not at its 
firft infufion that height of perfection whereof it is capable, fo 
neither is it carry ed thereto by violence, or by blind inftindt ; for 
then it were not a Rational motion. 

Secondly, Yea the very enjoyment of the end, and the feeking 
of it, are adions of the fame nature ; It is enjoyed by Knowingi 
Loving, Re joy ring, &c. And thefe aclions are the means to attain 

Thirdly, And if the means were not neceflary to the end, the 
wicked were as capable of it, as the godly .* but that will not ftand 
with the Jaftice of God. 

Fourthly, If knowledge of the end, and ufe of means, were not 
of neceflity to the obtaining of that end : thenabeaft, or a block 
were as fit a fubjeel for that bleflednefs, as a man ; But thefe can- 
not be. 

And, That man cannot feek a happinefs which he never knew ; 
nor(hun a mifery whkh he was not awVeof; nor ufe means 
thereto which he was never acquainted with; I think would be 
loft and needlefs labor for me to prove, 




§. 6. 


I fit were not 
God* Book, 
then all Gods 
Will inould be 
Hidden, and 
God fliould 
never yet hive 
revealed hi? 
Will to man. 
Perkins Cafes 

The Saints everlajling Reft. 




THe third thing I am to prove, is this; That meer nature 
and creatures, contain no fufficient revelation of the fore- 
mentioned end and means. This appears thus. Firft, Nature by 
the help of creatures, though ittellusthat thereisa God, yet 
what he is, or how he will be worshipped, or how he came to be 
fodifpleafed with the world, or how he muft be reconciled, of 
all this it tel us nothing. Again,though it may poflibly acquaint us 
with an immortal flate, yet what the happinefs there h t and what 
themifery, or how we ate naturally deprived of that happinefs, 
and how it muft be recovered, and who they be that fhall enjoy 
it, of all thisittels us little; Much lefsof the Refurre&ion of 
our bodies from the grave. Soalfo, though nature may poflibly 
findeit felf depraved, yet how it came to be fo, or how to be 
healed,or how to be pardoned^it cannot tell. Secondly, If nature 
by the mcer book of the creatures could learn all things necefTary, 
yet firft it vtouid be fo fiow,and by fo long ftudy. Secondhand fo 
doubtfully and uncertainly. Thirdly, and fo rarely, that it appears 
by this,the means of revelation is not fufficient. All this is apparent 
by event and fuccefs.For what nature and creatures do fufficiently 
teach, that their Scholars have certainly learned. 

Firft Then>obferve how long did the moft learned Philofophers 
ftudy, before they could know thofe few rude imp?rfedl notions, 
which fome of them did attain to concerning eternity? They were 
gray with age and ftudy, before they could come to know that 
which a childe of feven years old may now know by the benefit of 
Scripture. But all men live not to fuch an age ; therefore this is 
no fufficient means. 

Secondly, Obfervc alfo how uncertain they were, when all was 
done j what they fpeak rightly concerning God, or the life to 
come in one breath, they are ready to unfay it again in another ; as 
if their fpeeches had fain from them againft their wils, or as 
Caipb&s h s confeffion of Chrift. They raife their Conclusions 
from fuch uncertain Premifes, that the condufions alfo muft needs 
be uncertain, * 

Thirdly, Obferve alfo how rare that Knowledge was among 
them. It may be in all the world there may be a few hundreds oi ; 


Part. 2 

The Stints evertafiing Rcfi, 


learaed Philofophers,and among thofe there is one part Epicures, 
mother Peripateticks, &c* that acknowledge not a future Happi 
nefs or Mifery : And of thofe few that do acknowledge it, none 
knows it truly, nor the way that leads to it. How few of them 
could tell what was mans chief good ? And thofe few how im- 
perfectly ? with what mixtures of falfhood ' we have no certain- 
ty of any of them chat did know fo much, as that there was but one 
God. For though Socrate s dyed for deriding the multitude of 
gods, yet there is no certain Record of his right belief of the 
Unity of the Godhead Befides.what Plato vhd*Plotinm did write 
of thi-s, that was found, there is far greater probability that they 
had it fromScripture,then meerly from Nature andCreatures.For 
li that PUto had read the Writings ofMofes, is proved already by 
divers Authors. The like may be faid oi || Seneca^nd many others. 
So that if this means had contained any fufficiency in it for falvati- 
on, yet it would have extended but to fome few of all the learned 
Philofophers ; And what is chit to an univerfal fufficiency to all 
mankind? Nay, there is not one of all their exac~teft Moralifts, 
that have not miftaken Vice for Vertue ; yea, moft of them give 
the names of Vertue to the fouled Villanies/cuh as Self-murder in 
feveral cafes,Revenge,a proud and vainglorious affectation of Ho- 
nor and Applaufe, with other the like; fofar have fhefe few 
learned Philofophers been from the true Knowledge of things 
Spiritual and Divine, that they could never reach to know tht 
principle* of common honefty. Varro faith, That there-were in 
his days two hundred eighty eight Seels or Opinions among Fhi 
lofophers concerning the chief good : What then (hould the 
mukkudes of the vulgar do, who have neither ftrength of wic to 
know, nor time, and books, and means to tfudy, that they might 
attain to the height of thefe learned men? So that I conclude with 
* AqttiKatiihit if poflibly Naure and Creatures might teach fome 
ft w enough to falvation, yet were the Scripturesloi flat necefluy ; 

ted by Qfig, 

agalnft Cctfu4 3 doth call him Mofes Anient. And divers of Snmcmha his Boods do recite with 
great reverence many texts out ofMo'es and the Prophets. [[ Thcugh the Hpiftles betwixt Pau, 
and Seneca nny be fained, yet it :s more then probable that he had heard or read Pauls Do 

And dement AieT.chmt th? fame in Numevim ,(hews alfo out of Arifiobulu* li. 1. ad Philoma 
trem % thar P ato w;s very ftudicus of CMujes and the Jews Laws : and faith alfo that Pythagoras. 
took many thin L s luc of th; S::.ptures, Stromat.b. 1. Aqtiin. Sum. prima \x. Art. l. <Q. 1 
& aa. ix ^ ;. Art. 34- Bat mote fully Com. Gentiles //.x^.4 j t 6. 

A a for 

* Sir ifalier 
Ralcighs Hift. 
of the World, 
(hewcth, that 
0,-phcia, and 
Plato had their 
do&rinc of . 
God from 
Scripture, but 
durit notpro- 

Pottktui was 
Origens con- 
difciple of 
•.herefore no 
wonder if he 
beliker a Di- 
vine then the 

See Pcmble 
vind Grat. cf 
this p. 60. 
61.61, &c. 
jj Therefore 
Numemui ci- 


The Saints everlafting Reft. 




Su Sebirpii 

de S> Scrip. 
Com to. 
p.iii 3 izt, 
124. andfoal- 
moit every 
place book an* 
fwers-this O'jj. 

for firft, the more cornmonnefs i fecondly, and more eafinefj^nd 
fpecdinefj : thirdly, and the more certainty of Knowledge and 



BUchere are fome Objections to be Anfwered. Firft, were 
not the Fathets till Mofes without Scripture? ^»/Wr. Firft, 
Yet they had a Revelation of Gods Will, befide what Nature 
or Creatures taught them. Adum had :he Doclrjne of the Tree, 
of Knowledge, and the Tree of Life, and the Tenor of the Cove- 
nant made with him, by fuch Revelation, and not by Nature. So 
had the Fathers the Doclrine of Sacrificing; for Nature Could teach 
them nothng of that; therefore even the Heathens had it from the 
Church. Secondly, All other Revelations are now ccafed ; there- 
fore this wav is more neceffary. Thirdly, And there are many 
Truths neceffary now to be known, which then were not reveal- 
ed, and fo not neceffary. 

Objett. 2. Doth not the Apoftle fay, that which may be known 
of God was manifeft in them? &c\ AnfW. This, with many other 
Objections are fully fcanned by many Divines, to whom I refer 
you ; particularly DiWi!Iet,on Rom. I. 14. 20. &c. Only in ge- 
neral I Anfwer, There is much difference between knowing that 
there is a God of eternal power,which may make the (inner unex- 
cufable for his open fin againft Nature ( which the Apoftle there 
fp.eaks of, ) and knowing fufficient to ialvation. How God deals 
then with the multitude that have not the Scripture, concerning 
their eternal ftate, I leave as a thing beyond us, and fo nothing to 
us. But if a pofftbilfcy of the falvation of fome of them be ac- 
knowledged, yet in the three re fpeds above mentioned, there re- 
mains ftil] | neceffity of fome further Revelation then Nature or 
Creatures do contain. And thus I have manifeiled a necefluy for 
the welfare of man : Now it would follow that I (hew it neceffary 
for the Honor of God 5 but this follows fo evidently as a Confe- 
dary of the former,, that I think I may fpare that labour. Objett. 
But what if there be fuch a neceflity ? doth it follow that God 
muft needs fupply it ? Anfto. Ye^to fome part of the world. For 
firft, It cannot be conceived how it can ftand with his exceeding 
Goodnefs, Bounty, and Mercy , to make a world, and not to fave 


Part. 2 

TheSaints tvcrUfling Reft, 

I **3 

fome. Secondly,Nor with his Wifdom, to make To rainy capable 
offaivation, and not reveal it to them, or beftow it on them. 
Thirdly, Or to prepare fo many other helps to mans Happintfs, 
and to We them all for want of fuch a funicient Revelation. 
Fourthly, Or to be the Governor of the world, and yet to give 
them no perfccl Law to acquaint men with their duty, and the re- 
ward of obedience, and penalty of difobedience. 


§. 8, 

HAving thus proved that there is certainly fome written 
Word of God in the world. The hft thing that I have to 
pro veis, That there is no other writing in the world but this can be 1 * j^ c A p0 - 
it. And full* There is no other Book in the world that ever I heard 1 cryphal books 
of,that doth fo much as claim this Prerogative and Dignity. + Ma- 1 are but Re- 
6mm; calleth himfelf a Prophet, but he acknowledged the truth \™^™* 
of moft of the Scripture : and his ^/^rf»||cnotradicleth the very 
light of Nature. 4riJlot/e f FIato } and other Philofophers acknow- 
ledge their Writing ro be meerly of their own ftudy and inventi- 
on. What book lakh [_ Thus faith the Lord] and £ This is the word 
of the Lord] but this? So that if it hath no Competitor, there 
needs not fo much to be faid. 

imperfe& 3 and 
uncertain, of 
the fame do- 
drine for the 
fubftance with 
the reft^hough 
mixt with 
fome fufped- 
ed Hiftory, 
and doth confirm, but not contradict the Scriptures, and but few of thofe bocks do pretend to a 
Divine Authority, as the reft. \ Though Mzbomct pretended to fpeakfrom God as a Prophet •' 
I he barbaroufnefs, andfotrilhnefs of his Alcoran, its contradi&ion to irs (elf, and to the Scri- 
pture, which he acknowledged may fatisfie any man of its forgery 5 fo that it is the moft ftu- 
pendious judgement of God, that fo great a part of the world mould continue fo brutiih, as to 
believe and follow him ft ill. Read Bradwat dines excellent difpute of this fubject > Dc cauf, 
hb.i.uf.i.C9rol.fart.^.& Grot im dc verkate Relig.cbrijiiaua. 

|j tcrtc in AU or ant nulla out infrequent fie mmtio miraculoru'm 5 €> fiqu^fiat, ftnt ilia 
monjlofa y & hoc not a inufl^ut non modo pro ingenio confict*[cdbarhire quoeu ex agitata hjidtantur* 
turn non audit iUius Miraculi tefies appcllurc ; non enimfunt talia ui author A'coranipataM an fa 
affcrere fatrata. Camero de Veibo Dei, page 44 1 • 

Secondly, What other book doth reveal the Myfteries of God, t henRe1Hon 

of the Trmity, of God and man in one perion, oi Creation, or isnotthe°true 

the Fall ; the Covenants, their Condition?, Heaven, Hell, Angels Religion, all 

Devils, Temptations, Regeneration, Woi rfhtp/cfc beiides this the old I- a- 

t hers that 

wrote againft tfiem, Jujlhi, A> nubias L.iclmt'na, Tcrtullian i Atbwfius, igen, and the rdt 
1 before named have (hewed at lit ge. 

A a 2 one 


iVfl* uico m j- 
fvrew fidtm 

vangclio Joan- 
nu quam Ni- 
code mi) quod 
ab Ecclefu 
'coTijiitutum & 
dccrctnm (it, 
&c. linlLbi 
cn'im dccrctum 
e(l t ncc ullum 
dc hac re Con- 
cilium unqtiam 
vocatum. Scd 
quod Apofioli 
adbuc invl" 
vis, buJHfaod, 
Zvangctia veje- 
certtnt. His 
criim credidh 
Ecclefia, & 
cor urn fides po- 
fioli etiam (? 
Evangelia fua 
conscript a tra- 
didtyttnt Ecclc- 
fia.quibui ipfa 
alia deinde ex* 
aminavit $ $• 
quoniam iUa 
multum differ- 
re cognovit 3 ca 
rejeut 5 aliofcp. 
deillis p*m»* 
nuit. Bullin- 
ger. Corp. 
rfc&.l. j,c.4. 

The Saints cvtrUfting Kefi t 

Part. 2. 

one book, and thofe that profefs to receive it from this, and pro- 
fefs their end cobe but the confirming and explaining the Do- 
clrine of this ? Indeed upon thofe fubjecls which are below the 
cripture, as Logick, Arithmetick, &c. other books may be more 
q xcellent then it ;as a Taylor may teach you how to make a cloak 
better then all the Statute-Books or Records of Parliament. But 
rhis is a lower excellency then the Scripture was intended to. 

And thus I have done with rhis weighty fubjeel:, That the Scri- 
ptue, which contains the promifes of our Reft, is the certain in- 
fallible Word of God. The reafon why I have thus digreffed, and 
(aid fo much of it, is, becaufe I was very apprehenfive of the great 
neceffity of it, and the common neglecl of being grounded in it; 
and withall, that this is the very heart of my whole Difcourfe ; 
and that if this be doubted of, all the reft that I have faid will be 
in vain. If men doubt of the Tiuth,they will not regard the good- 
nefs. And the reafon why I«have faid no more, but paffed over 
the mod common Argument's, is, becaufe they are handled in ma- 
ny books already ; which I advife Chriftians to be better verfed 
in. To themeer Snglijb Reader I commend efpecially thefe* 
^ir Phil. Mornay^ Lord du Tlejfis, tm VeritjjfChriftian Religion; 
Grotius oftheTrutb of Chriftian Religion 1 which I lately faw is 
tranflated into Englifti which I knew not before; And Mt t Perkins 
Cafes of Confcience? li. 2, c.3. Parfons Book of Refo lux ion cor - 
reeled by Bunny, the Second Parr. Dr. Jackfon on the Creed, 
and (come forth fince I begun thisj Mr White of Dorchefter 
DireUions for reading Scripture. Mr. Iehn Goodwins Divine Au- 
thority of Scripture averted, ( though fome of his Pofitions I 
judge unfound,yet the Work for the main is commendable.) Alfo 
Read a Book Called ^ Treatife of Divinity ,firi\ Part, Written 
by our honcft and faithful Country. man, Colorel Edward Leigh t 
a now- Member of the Houfe of Commons.Alfo Vrjins Catechtfm 
on this Queftion ; and Bals Catechifm, with the Expofition, 
which to thofe that cannot read larger Treatifes, is very ufeful *.- 

* In Latinethe bfft that I knew of Is Gr otitis de Veritate Relig. Ludov.Vives dc Veyit. Relig. 
Mar fil, Fichus de verit, Relig. and efpecially Camera his Pralcclwes de Verba Bel Though every 
common place- Bock fpeaks to this, and fome very well ; as ludCrocm^olatus, Sec. K'- 
medor.cus de Verbo Scripto, &c. And the Fathers that write againft ihe Pagans are of great ofe 
to Students in this point : as Jufiin^AthencgcraiiTatianus Laclanuui^TcrtuUian^yp-nicn, Jibana- 
put, Clemens Akxand. &c. But efpecially Ongcn againft Cel/ut. Eujibii Vcmonfiratio £- 
vangelica et Prapayatio*Na?jan% : & Cyilius Alex and* Contra lulianum, &c. 


Part. 2. 

TheS aims everlafting Reft. 


For the Queftion, How it may be known which books be Ca- 
nonical , I here meddle not with it ; I think Humane Teftimony, 
with the forementioned qualifications muft do raoft in determin- 
ing that. Yet we muft carefully diftinguifh between thofe Cano- 
nical Books which have been queftioned, and thofe which were 
unqueftioned,but delivered by more infallible Tradition- And alio 
between thofe which contain moftofthe fubftanceof our Faith, 
and thofe which do not. 

i. Propof No book in the Canon was ever generally doubted 
of ; but when one Church doubted of it,others received it From 
whom we have as much reafon to receive thcm,as from the Roman 
Church. ) 

2. Propof. Thofe books which have been generally received,are 
known to be Canonical, by the fame way and Teftimony, and 
Means, as the Scripture in General is known to be Gods Word. 

3. Propof. It is not a thing which one cannot be faved without, 
To believe every particular book to be Canonical ; If we believe 
all that were generally received, ( yea or but one book which con- 
taineth the fubftanee of Chriftian doctrine,) though we doubt of 
thofe that fome formerly doubted of, it would not exclude from 
falvation. The books are received for the Doclrines fake. It is vain 
cavilling therefore for the Papifts, when they put us to prove the 
Canon, to (tick only on the Queftioned books. Efpecially when 
thofe were but few and (hort. Matthew and CMark+tnd Luke and 
Joh»,md Pauls writings,which are full,and contain the main body 
of Chriftian dcclrine, do withall contain the Characters of their 
own Canonical verity, which feconded with the conveyance of 
Umverfafjlational, Infallible Tradition fnotRomifh Authorita- 
tive Tradition, or the Judgement of the Pope, ortheprefent 
Church jmay certainly be difcerned;even with a faving certaintyby 
thofe that are fpecially illuminated by Gods fpirit,and with an or- 
dinary rational ccrtainty,by thofe that have Gods common help, 

I conclude this, as I begun, with an earned requeft to Minifters, 
that they would Preach ; and to people, that they will (ludy this 
fubje& more throughly ; That while they firmly believe the Truth 
of that Word which ptomifeth them Reft,ind prefcribes them the 
means thereto, they may Believe, and Hopc,and Love, and Long, 
and Obey, and Labour with the more ferioafnefs, and Livelinefs, 
and Patient Conftancy. 

A a 3 CHAP. 

So Dr.P/f- 
flon on the 
P*t. 47 48. 
and forward. 
And -y fields 

When nievome 
proverh the 
Epiftle to the 
Heb-retvs to 
be Canonical, 
he fhewcth 
how we muft 
judge of the 
Canon ; Non 
pcrbujus tem- 
pore confue- 
tudinetft) fed 
veterum Scrip*- 
tatcm t p!crutn% 
utriiisj s abu- 
tcntium tijlu 
Apocry phis, fed 
canonick & 
Hier. ad Dar- 
dan. To 4. 
fol. :o. Where 
then is the Pa- 
pifts Judicial 
Autrnriry of 
the prefenc 
Pope or 


The Saints everlafting Reft. 

Part 2. 

§. x. 


6, 7. 
Luke 14.24 

Joh.j 18.36. 
1 Cor. 6.9,10* 
Pfalm 9.17. 
> Thef.1.8.^ 


'Reft for none but the people ofCjo&^proved. 

sect. 1. 

T may here be expelled, that as I have provedjhat 
this Reft remaineth for the people of God .- fol 
(hould now prove, that it remained) enely for 
them ; and that the reft of the world (hall have no 
part in it. But the Scripture is full and plain in this, 
that I fuppofe it needlefs to thofe who believe Scri- 
pture. Chrift hath rcfolved that thofe that make light of him and 
the ( flFers of his Grace, (hall never tafte of his Supper ; And that 
without holinefs none fiall fee Qcd : And that except a man be re- 
generate and born again, he cannot enter into the Kingdom of God. 
That he that believes not,fhall net fee life, but the wrath ofGcdabi- 
deth on him : That no unclean per/on, nor covetous, nor railer, nor 
drunksrd i &c. fiall enter into the Kingdom of {hrifl^ and of God 
Ephei. 5 4,5. That the wicked fia/l be turned into hell, and all they 
that forget God\ That all they fi all be damned that obey not the 
Truth , but have f leaf ure in unrighteoufnefs. 2 Thef.2.12. That 
Chrift will come in faming fire, to take vengeance on them that 
know not Cjod, tndebey not the Cjofpel of cur Lord 'jefvu Chrift ^ Veho 
fiall be f unified Vci-th tverlafting defruBionfrom theprefence of the 
Lord, and from tkeglcrjofhis power. And Chrift himfclf hath 
opened the very manner of their procefs in judgement, and the of their condemnation to eternal fire prepared for the 
devil and his Angels, (JHatth. 25. So that hereisno Reft for any 
but the people of God ; except you will call the intolerable ever- 
lifting flames of Hell a Reft. 
And it werceafie tomanifeft thisalfoby Reafon.Forfitft Gods 

Juft ice 


ThcSaints cvcrlajling Reft. 


Juftice requires an inequility of mens ftate hereafter, as there was 
of their lives here.And fecondly,They that walk not in the way of 
Reft,and ufe not the mean«,are never like to obtain the End;They 
would not follow Chrift in the Regeneration, nor accept of Reft 
upon his conditions ; they thought him to be top hard a Maftcr, 
and his way too narrow, and his Laws too ftri& : They chofe the 
pleafures of fin for a feafon, rather then toforTer affliction with 
the people of God : They would not fuffer with Chrift, that fo 
they might reign with him. What they made choife of, that they 
did enjoy ; They had their good things in this life ; and what they 
did refufe, it is but reafon they (hould want ; How oft would 
Chrift have gathered them to him and they would not ? And he 
ufeth to make men willing before he (ave them, and not to fave 
them againft their wils. 

Therefore will the mouths of the wicked be flopped for ever, 
and all the world (hall acknowledge the Juftice of God, Had the 
ungodly but returned before their life was expired, and been 
heartily willing to accept of Chrift for their Saviour and their 
King, and to be faved by him in bis way,and upon his moft reafo- 
nable term?, they might have been faved. 

Ob)ett. But may not God be better then his Word, and fave 
thofj that he doth not promife to fave ? 

Anfw. Butnotfalfe of his word, in favingthofe whom he hath 
faid he will not fave. Mens fouls are in a doleful cafe when they 
have no hope of Happinefs, except the Word of God prove falfe. 
To venture a mans eternal falvation upon Hope that God will be 
better then his word, (that is in plain £nglijh % that the God of 
Truth will prove a lyar) is fomewhat beyond ftark madnefs,which 
hath no name bad enough to exprefs it. 

Yet I do believe that the defcriprion of Gods people in Eng- 
/W.and in Americajxw& not be the famejbecaufcas GodsRevela- 
tions are not the fame,fo neither is the aclual Faith which is requi- 
red in both,the fame ; and as the Written and Pofitive Laws in the 
Church were never given them,fo obedience to thofe meer Pofi- 
tives is not required of them. Whether then the threats againft 
unbelievers be meantof Unbelief privative and pofitive on!y,and 
not negative r (fuch as is all non-believing that which was never 
revealed; Or whether their believing that God is,and that he is a 
Rewarderofrhem that fcek him, will ferve the turn there ? Or 

A a 4 whether 


The Saints everlafting Reft. 



* The Catho* 
like Verity 
neither deny- 
cih Free- rviU 
either to # a 
good life, or a 
bad : nor yec 
afcribeth fo 
much to h i as 
if it were able 
without Gods 
Grace, either 
to convert a 
man from bad 
to Goodjor to 
make him per. 
proceed in 
Good, or to 
attain to that 
Good, where 
he need not 
ifear falling a. 

The Precepts 
of Love were 
in vain given 
to men that 
have not Free- 
Will : but 
when they are 
given by the 
old and new 

Law : and the Law without grace is a killing Letter > but in the grace of the fpirir, It is quick- 
ning; whence then have men the love of God, but from God ? Augufl. lib. de grat. &lib. 
atbit.cap. 18. || I would that excellent Treatlfe of Mr. William Fenner, of wilful Impenirency, 
publillied by Reverend Dr. Hill, were more imitated by fome Divines in their preaching. 
And that when they have done, they would not quite contradict their popular Dodrine in their 


whether God hath no people there ? I acknowledge again is yet 
paft my underftanding. 

So that in what is faid, you may difcern not only the Truth, but 
alfo the Reafon and equity, that none but Gods people (hall en- 
ter into his Reft. Though Gods will is the firft caufe of all things 
f of which fee Bradrvardine at large ) yet all the fault lieth in tin- 
ners themfelves. Their conferences (hall one day tell them that 
they * might have been faved if they would ; and that it was their 
own wilful Refufal which (hut them our. God freely offered 
them life, and they would not Accept it on his eafie and Reafon. 
able Conditions. They perifh becaufe they would not be faved 
in Gods way. The Pleafures of the Flefh feemed more defirable to 
them then the Glory of the Saints : Satan offered them the one 5 
and God offered them the other ; and they had Free Liberty to 
choofe which they would ; and r.hey chofe the Pleafures of fin for 
a feafon, before the everlafting Reft with Chrift. And is it not a 
Righteous thing that they fhould be denyed that which- they de- 
nyed to accept?Nay,when God preft them fo earneftly, and per- 
fwaded them fo importunately, and even befeeched them by his 
Meffengers,and charged us to Compel men f by importunity,and 
taking no denyalj to come in : and yet they would not : where 
(hould they be but among the dogs without ? || Though man be fo 
wicked, that he will not yield till the mighty Power of Grace do 
prevail with him, yet ftill we may truly fay, that He may be faved 
if he will (on Gods terras. J And his disability being moral, lieing 
in wilful wickednefs, is no more excufe to him, then it is to a 
common Adulterer that he Cannot Love his own Wifejor to a ma- 
licious perfon that he Cannot choofe but hate his brother; Is he 
not fo much the worfe, and deferveth fo much the forer punifh- 
ment? As therefore I would have all finners believe chis;fo I would 
advife all Minifters more to preach it. Pry not too much into the 
depths of Gods Decrees : Alas, how little know we of far lower 
things ? Lay all the blame on the Wils of finners. Bend your 

Part. 2 

The Saints ever lafting Reft. 

fpeeches co perfwade their wills. Is not that the bufinefs of our 
calling ? Let rne gi?e you but one Argument, which deferves to be 
confidered. Sinners fhall lay all the blame on their own wills in 
Hell for ever. Hell is a rational Torment by confcience, accor- 
ding to the nature of the Rational Subjecl. If finners could but 
fay then £lt was long of God whofe will did neceflitate me,and 
not of me] it would quiet their conferences, and eafe their Tor- 
ment, and make Hell co be no Hell to themfelves. But to remera. 
ber their wilfulneff, will feed the fire,an4 caufe the worm of Con. 
fcience never to dye. 


Reafons why this Reft remains, and is not here enjoyed. 


He next thing promifed in the beginning in my me- 
thod ( which in the firft Edition I forgot to per- 
fonn)is to (hew you why this Reft muft yet remain, 
and not be enjoyed til! we come to another world. 
And I will fpeak but a little to this, becaufe it may 
be gathered from what is faid before ; and becaufe much is faid to 
it in the firft and fecond Chapters of the fourth Part. 

And firft the main Reafon is the Will of God that it ftiould be 
fo. Whofhould difpole of the creacuresbut he that made them? 
and order the times and changes of them but their abfolute Lord, 
who only alfo hath wifdom to order them for the beft,and power 
to fee his will accomplifhed ? You may therefore as well ask,why 
have we not the Spring and Harveft without Winter ? and why is 
the Earth below, and the Heavens above ? and why is not all the 
world a Sun, that it may be more glorious ? &c. as to ask,why we 
have not Reft on Earth? 

2. Yet may you eafily fee fatisfaclory Reafon in the thing it 
fclf alfo. As firft , God ftiould fubvert the eftaWi(hed order in 
Nature, if he fhould give us our Reft on Earth. , All things muft 
come to their Perfection by Degrees ; nothing is perfecl in its 
beginning,where the Fall brought an imperfeclion. The ftrongeft 
man muft firft be a child, and formed in the womb from fmall ob- 
fcure principles. The greateft fcholar muft be firft a fchool-boy, 



§. 1- 

The Saints everlafting Keft. 

Pare. 2! 

and begin in his Alphabet.In the beft ordered Governments men 
muft come to their Dignity and Authority by degrees, beginning 
at the lower, and rife as they deferve. The skilfulleft Artificer 
was firft an ignorant learner. The talleft Oak was once an Acorn. 
This is the conft*nt courfe of Nature in the production of fubluna- 
ry things. And I know none that deny ir,but only fome Emhufiafts 
concerning the production of Grace,who think they are taught of 
Godfullyinaninftant, and think themfelf es perfeel as foon as 
they have learned the opinion of the Perfe&ionifts ; when all 
knowing men about them, difcern their imperfections ; ( yea 
fuch horrid Paganifm and Prophanefs in fome of them, as if they 
had almoft renounced Hummity and Reafon.J Now this life is 
our Infancy:and would we be perfeel in the womb,or born at full 
ftature ? Muft God overturn the courfe &f nature for us J 

2. And it were an abfurdity in Morality, as well as a Monfter in 
Nature,if our Reft and full content were here. For firft, it would 
be injurious both to God, and to our felves. 

Firft to God; And that both in this life,and in the life to come; 
I . In this life it would be injurious to God, both in regard of 
what he is here to do for tit, and in regard of what he is to receive 
( as it were ) from tu. i. If our Reft were here, then moft of 
Gods providences muft be ufelefs ; his great defigns muft be fru- 
ftrate,*nd his gracious workings and mercies needlefs to us.Should 
God lofc the glory of all his Churches deliverances, of the fall of 
his enemies,of his Wonders and Miracles wrought to tbisend,and 
all that men may have their Happinefs here ? If the Ifnelites muft 
have been kept from the Brick-hils, and from the danger of the 
Egyptians purfuit, and of the Red Sea, then God muft have loft 
die excrcife of his great Power, and Juftice, and Mercy, and 
the mighty Name that he got upon Pharoah. If they had not felt 
their Wilderneil-necefficies,God ftiould not have exercifed hiswil- 
dernef ^providences and Mercies. If man had kept his firft Reft in 
Paradife, God had not had opportunity to manireft that far grea- 
ter Love to the world in the giving of his Son.If man had not fal- 
len into the depth of mifery ,Chrilt had not come down from the 
height of Glory,nor Dyed, nor Rifen,nor been Believed on in the 
world. If we were all Well, whar need we the Phytltian / and if 
all were Happy,and Innocent and Perfedt,what ufe were there for 
the glorious works of our Sa&ification, Juftification, Prelervati- 


Pan. 2. The Saints everlafting ReJL 


*on,and Glorification ? What ufe for his Minifters, and word,and 
Sacrament?, and Affiliations, and Deliverances ? 

2. And as God fhould not have opportunity for theexercife 
ofallhisOrace, but fome onely ; fo he would not have Returns 
from us for all. We (hould never fear eff^nding him, and de- 
pend on him foclofdy, and call upon him fo earneftly, if we 
wanted nothing. Do we not now feel how ready our prayers are 
to freeze, and how fleepily we ferve him, and how eafily we let 
flip or run over a duty, if we be but in health, and credit, and prc- 
fperity ? though fti 11 we are far from full Content and Reft. How 
little then fhould he hear from us, if we had what we would have? 
God delighteth in the foul that is Humble and Contrite, and 
Trembleth at his Word ; But there would be little of this in us, if 
we had here our full defires. What glorious Songs of Praife had 
God from Mofes at the Red-fea and in the Wildernefs ? from 
Deborah, and Hannah, and David, and Hezekjah ? from all his 
Churches, and from each particular gracious foul in every age? 
which he fhould never have had if they had been the chufers of 
their own condition, and had nothing but Reft, have not thy 
own higheft Joys andPraifes to God, Reader, been occafioned 
by thy dangers, orforrow% or miferies? We think we could 
praife Godbeft if we wanted nothing ; but experience tels us the 
contrary ; we may have a carnal joy in congratulating our flefhes 
felicity, which may deceive an Hypocrite ; but not fo fenfible ac- 
knowledgements of God ; (Indeed in heaven when we are fit for 
fuchaftate,it wili be far other wife.; Thegreattft gtory and praife 
that God hath through the world, is for Redemption, Reconci- 
liation and Salvation by Chrift 5 And was net mans miferythe 
occafion of that * Befides, as variety is part of the Beauty of the 
Creation, fo is it of Providence alfo. If all the trees, or herbs, or 
fowls or beaftf, or fifhes,were of one kind,and all the world were 
but like the Sea", all water, or like one plain fiekJ, yea or one Sun, 
it were a diminution of its beauty. And if God (hould exeicife 
here but one kind of Providence, and bellow but one kind of 
Grace (Delight^ and receive thanks but for one, it wouldbe a di- 
minution of the beauty of Providence. 

2. And it would be no fmall injury to our felves, as well as to 
God, if we had our full content and Reft on Earth. And that 
both now, and for ever. 1 , At the prefent it would be much our 



The Saints tverUfting Reft. 

Part. 2. 

lofs: Where God lofeth the opportunity of exercifing his Mer- 
cies, man muft needs lofe the happinefs of enjoying them. And- 
where God lofeth his praife,man doth certainly lofe his comforts. 
Oh the fweet comforts that the Saints have had in returns to their 
prayers; when they have layn long in forrow and importunate 
requefts, and God hath lift them up, and fpoke peace to their 
fouls,and granted the'rr defires, and faid, as Chrift,/?* ofgoodchear, 
Son, thy fins are forgiven thee ; Arife from thy bed of ficknefs,and 
walk and live : How (hould we know what a tender-hearted Fa- 
ther we have, and how gladly he would meet us, and take us in 
his arms, if we had not as the Prodigal, been denyed the husks 
of earthy pleafure and profit, which the wordly fwinc do feed 
upon ? we (hould never have felt Chnfts tender hand, binding 
up our wounds, and wiping the blood from them, and the tears 
from our eyes, if we had not fallen into the hands of thieves, and 
ft" we had not had tears to be wip't away. We (hould never have 
had thofe fweeteft Texts in our Bibles \jCome to me all ye that are 
weary and heavy laden ^ &c7\ and \Jrio every one that uathirft y 
Come and to] freely , &c"\ and ^Blejfed are the poor in fpirit~] and 
{Thus faith the high and lofty one: I d^ell^ith him that is of an 
humble and contrite fpirit, &c.~] if we had not been weary, and 
Heavy-laden, and Thirfty, and Poor, and Humble, and Contrite. 
In a word, we (hould lofe all our Redemption-Mercies, our San- 
Sificationjuftificationand Adoption- Mercies, our Sermon, Sa- 
crament and Prayer- Mercies, our Recoveries, Deliverances and 
Thankfgiving-Mercies, if we had not our Miferies and forrows to 
occafion them. 

2. And it would be our lofs for the future as well as for the 
prefent. It if . delight to the Souldier or Traveller to look back 
upon his adventures and efcapes when they are over; And for a 
Saint in Heaven to look back upon the ftate he was in on earth,and 
remember his (ins,his forrows, his fears, his tears, his enemies and 
dangers, his wants and calamities, muft needs make his joy to be 
(rationally) more joyful. And therefore the Bltffed in their 
praifmg of the Lamb,do mention his Redeeming them cut of eve- 
ry Nation,and Kindred,and Toungue, (and fo out of their mifery, 
! and want5,and fins; which redemption doth relate to) and making 
them Kings and Priefts to God. When they are at the end, they 
look back upon the way. When the fight is done, and, the danger 


Part.2. The S dints ever lafting Reft, i 293 

overhand the forow gone,yet their rejoycing in the remembrance j 
of it is not done, nor the praifes of t heir Redeemer yet over. But 
if we fhould have hid nothing but Content and Reft on Earth, 
what room would there have been for thefe rejoycings and prai- 
fes hereafter ? So that you kt firft, it would be our Lofs. 2. And 
then our incapacity forbids it as well as our commodity. We! 
are not capable of Reft on Earth. For we have both a Natural 
incapacity, and a Moral. 

1. A Natural incapacity both in regard of the Subject and the 
Object , that is, both in regard of our perfonal unfitnefs, and the 
defect or abfence of what might be our Happinefs. 

I» Our (elves are now uncapable Subjects of Happinefs and 
Reft: and that both in refpect of foul and body. 1. Can afoul 
that is fo weak in all grace, lo prone to (in, fo hampered with con- 
tradicting principles and defires, and fo nearly joyned to fucha 
neighbour as this flefti, have full Content and Reft in fuch a cafe ? 
What is Reft but the perfection of eur graces in habit and in act ? 
to love God perfectly, and know him, and rejoyce in him. How 
then can the foul be at Reft, that finds fo little of this knowledge, 
and love, and joy? What is Reft but our freedom from fin, and 
imperfections, and enemies ? And can the foul have Reft that is 
pcftred with all thefe, and that continually ? what makes the fouls 
of fenfible Chriftians fo groan and complain, defiring to be deli- 
vered ? and to cry out fo oft in the language of Paul, O wretched 
man that lam ; ftho fhall deliver me* if they can be contented 
andReftinfuchaftatej What makes every Chriftian to prefs 
hard toward the mark, and run that they may obtain, and ftrive 
to enter in, if they are capable of Reft in their prefent condition > 
Doubtlefs thereforedoth God perfectly purge every foul at its 
removal from the body, before he receives it to his Glory, not 
onely becaufe iniquity cannot dwell with him the moft holy, but 
alfo becaufe rhemltives are uncapable of the joy and glory while 
they have imperfect fmful fouls : The right qualification of our 
own fpiiits, for reception and action, is of abfolute neceflity to 
our Happinefs and Reft. 

is And our bodies are uncapable as well as our fouls. They 
are not now thofe Sun. like bodies which they (hall be, when this 
corruptible hath put on incorruption, and this mortal immortali- 
ty. They art our prifons and our burdens: fo full of infirmities, 



The S dints ever la ft fag Reft. 



and dek&s, that we are fain to fpend the moft of our tima in re- 
pairing them, and Supplying their continual wants, and Jenifer 
ing their grievances. Js it poffible that an immortal foul (honld 
have Red* in fuch a rotten, dirty, difeafed, wayward, diftemper- 
ed, coyfome habitation ? when it muft every day expecl to be 
turned out, and leave its beloved companion to the worms ; 
fureiy thefe (ickly, weary, loathfome bodies, muft be refined to a 
perfection Citable thereto before they can be capable of enjay- 
ing Reft. 

2. An fa* As we are unfit for Reft on earth our felves : fo we 
want thofe Objecls that might afford us Content and Reft. For 
firft, thofe we do enjoy are inefficient ; and fecondly, that which 
is fuffictent is abfent from ur. i. We enjoy the world, and its la- 
bours, and what fruit they can afford : and alas, what is in all this 
to give us Reft ? They that have moft of k, have the greateft bur- 
then, and the leaft Reft of any others. They that fet moft by it, 
and re Joyce moft in it, do allay out at laft of its Vanity aud vex- 
ation. A contentation with our prefent eftate indeed we muft 
have ; that is, as a competent provifion in dur journey • but not 
as our portion, Happinefs or Reft. Men cry out upon one ano- 
ther in thefe times for not underftanding Providences/ which are 
but Commentaries on Scripture, and not the Text.) Butif men 
were not blind, they might eafily fee, that the firft Leclu re that 
God readeth to us in all our late changes, and which Provid ence 
doth moft ftill inculcate and infift on, is the very fame that is the 
firft and greateft leffon in the Scripture :that is^hu^thireis no Reft 
or Happinefs for the foul hut in God."] Men expectations are high 
raifed upon every change, and unexperienced fools do promife 
themfelves prefently a heaven upon eat th; Butwhenthey come 
to enjoy it, it flieth from them ; and when they have run them: 
(elves out of breath in following this fliadow ,it is no nearer the m 
then at the firft letting out ; and would have been as near them 
if they had fate ftill; As Solomom Dreamer, they feaft in their deep 
but awake hungry. He that hath any regard to the works of the 
Lord, may eafily kc, that the very end of them is to take down 
our Idols, co weary us in the world, and force us to feek our Reft 
in him, V Vhere doth he crofs us moft, but where we promife our 
felves moft Content ? If you have one child that you dote upon, 
it becomes your forrow. If you have one friend that you troll in, 


Part. 2 

The S dints evcrlajting Reft, 

and judge him unchangeable, and think your felf hippy in, he is 
cftranged from you or becomes your fcourge. O what a number 
of thefe experiences have I had ! O what fweet Idolizing thoughts 
of our future (late had we in time of Wars / What full content 
d'd I promile my foul / when I fhould enjoy Peace, and fee the 
Gofpcl fetupin power and plenty, and all the ordinances in puri- 
ty, and true Difciplinecxercifed in the Churches, and ignorance 
cured, and all perfecution ceafed, and the mouths of railers flop- 
ped, whok- pt men from Chrift by filling the world with preju- 
dice againft him 1 A nd now where is the Reft that I promifed my 
foul ? even that is my greateft grief from which I txpeded molt 
Content. In ftead of Peace we have more blood fhed ; and 
fuchasisconfclTedto be the blood of Saints ; The two Nations 
that were bound in an Oath of Union, and where fo great a part 
of the Intereft of Chrift on earth is contained fin regard of Puri- 
ty of Dodhine and WorfhipJ are dafhing each other in pieces, 
and the fouls of multitudes let out of their bodies, by thofethat, 
look to rejoyce with them for ever in Heaven, whether it will be 
the voice of thefe ejected fouls, \_HoVc long Lord, Holj andTrue* 
wilt not thou Avenge our blood on them that dWe/l on the earth \ 
I know not. 

And for this, the greateft fhame that ever befel our Religion, 
and the greateft forrovv to every understanding Chriftian, God 
hath the folemn thanks of men, as if they begM that he would 
do fo ftill ; and they rejoyce in it , and are hainoufly of- 
fended with thofe that dare not do fo too, and run to God on all 
their errands; Infteadof pure Ordinances, we have a puddle of 
errors, and Ordinances themfclves cryed down and derided. 
Inftead ofthe Power and Plenty of the Gofpel wehaveevery^ 
where Plenty of violent gainfayers and feducers ; we have pulpits 
and Pamphlets filled wi:h the moft Hellifh reproachings of the 
Servants and MefTengersof the moft high God ; provoking the 
people to hate their Teachers, flandering them with that venome I 
and impudent falfaood, as if the Devil in them were bidding de- 
fiance to Chrift, and were now entred upon his laft and great Bat' 
tail with the Lamb. As if they would }u[i\fe Rabjhe\ah ; and 
have Ltician and Tulian Sainted for the modefty of their re- 
proaches If a confcionable Minitter be but in doubt fas knowing 
himfclf uncapable of underftanding ftate Myfteries 5 and not called 



The Saints everlajling Reft. 

Part 3. 

to Judge of them and fo dare not go whine before God hypocri- 
tically in pretended humiliation,nor re Joyce and give thanks when 
men command him, and read their Scriptures : (is knowing thar 
all men are fallible; and if a manfhould upon mifhke incur the 
guilt of fo hainous unexpreffible (in, it were a fearful thing : and 
therefore that to go toGod doubtingly or ignorantly in an extra- 
ordinary duty in a caufc of fuch weight, is a defpe*ate vemure.-far 
beyond venturing upon Political ccremonies,or Popifti Tranfub- 
ftantiation,to fay Chrift is Really prefent in the bread : for ree- 
fing of which the Martyrs fuflkred in the flames,) I fry, if he dare 
not dothefe, he muft part from his deer people, whofe fouls are 
more precious to him then his life. O how many Congregations 
in EnglandTwit been again forced to part with their Teachers in 
forrow? (Not to fpeak of the ejection of fuch numbers in our Uni- 
verfities.) And for our fo much dtfired Difciplinc and holy Or- 
der, was there ever a people under heaven, who called themfelves 
Reformers, that oppofed it more defperately, and thatvilifyedit, 
and railed againft it more fcurriloufly ? as if it were but the de- 
vice of ambitious Presbyters, that Traiteroi fly fought Domina- 
tion over their Superiors; and not the Law and order eftabli- 
(hed by Chrift : As if thefc men had never read Scriptures, (Heb. 
15.7.17. 1 Thef.$ 10,11,12. Aft 20.28. 1^^4.1.^/^.2425, 
26,27. Tit.i.-j. 1 7?m.'3. 1,4,5, 6.&4.U.&;. 17. 18, ip, 
20.) or will tread in the dirt the Laws of Chrift which muft judge 
them ! And for railing at the Minifters of the Gofpel, the preten- 
ders of Religion have fo far outftript the former prophane ones, 
that it even woundeth ray foul to think of their condition. O 
where are the tender-hearted mourners, that (hall weep over 8n- 
glands Sins and Reproaches / Is this a place or ftate of Reft ? Ha:h 
not God met with our Idolatrous fetting up of Creatures ? and* 
taught us that all are not Saints that can talk of Religion ? much 
lets are thefe Pillars of our confidence, or the inftruments to pre- 
pare us a reft upon Earth. O that all this could warn us to fa lefs 
by Creatures ; and at laft to fetch our comforts and contentments 
from our God. 

2. And as what we enjoy here is inefficient for to be our Reft : 
fo God wh is fufficient, is little here enjoyed. It is not here that 
he hath prepared the prefence Chamber of his Glory ; He hath 
drawn the curtain between us and him : we are far from him as 



the Saints cvcrUfting Reft. 



* Oporlct cnlm 
ttqu'idem pri- 
nt Ord'mm 
hom'inu cufl<h> 
dire i tunc dc+ 
inde panicipa' 
re ghri* Dei* 
No n enim tn 
facit. Si ergo 
opera Dei cs, 
manum artifi- 
cti expccldy 
omnia fu'ien - 
tern opportune 
anion quan- 
\ turn cd te mi 

Creicurcs, and further as frail mortals, andfurtheft as finners. We 
hear now and then a word of comfort from him, and receive his 
love-tokens, to keep up our hearts and hopes : but alas, this is not 
our full enjoyment. While we are prefent in the Body, we are 
Abfenc from the Lord: even Abfent while he is prefent. For 
though he be not far from u<, feeing we live and move and have our 
being in him,who is All in All, (not in all Places, but all Places 
in him,,) Yet have we not eyes now capable of feeing him;for mor- 
tals cannot fee God and Live : Even us we are prefent with ftones 
and tree?, but they neither lee nor know us. And can any foul,that 
hath made v jod his Portion, and chofen him for his only Happinefs 
and Reft (as every one doth that fhall be laved by him , find Reft 
infovaft a diftance from him?and ib feldomeand fmall enjoy- 
ment of him ? 

2. And laftly , as we are thus Naturally uncapable, fo are we 
alio Morally. There is a worthy nefs mutt go before our Reft. It 
hath thenacure of a Reward ; not a Rt ward of Debt, bu: a Re- 
ward of Grace. Rom.^ 3; 4. Ar.d fo we have * not a Worthjnefs 
ofDibt or proper Latent ; but a Worth) nefs of Grace and preparati- 
on. If the Apoftles mult give thei- Peace and Cofpel td the wot* 
thy (cftfrff, 10,10,11- ,12, 12,2.7, 38. j^/7.4 i.CW.1.10. \Thef : 2. 
12. i Thef,\ 11.) Chrift wiii give thdCrownto none but the 
Vrerthj ; and thole which by preferring the world before him do 
(hew themfelves Vnworthj, (lull not tafteofhis topper. Mat. 
2i. S.£«Af 14.24 &20 35. & 2